THE YI JING Of Fu Xi, King Wen and the Duke of Zhou

Commented by Aleister Crowley

Paraphrased From the James Legge translation

As found in the “Chinese Equinox” with additional notes by Marcelo Motta

Edited and appended with Crowley‟s Tarot attributions and added notes from the Book of Thoth, 777 and other sources including the writings of C.F. Russell by Paul Joseph Rovelli

Also including two lessons on the Yi Jing drawn from lecture notes prepared by The Master Therion

A.‟.A.‟. Publication in Class B

Imprimatur N. Frater A.‟.A.‟.

All comments in Class C EDITORIAL NOTE

By Marcelo Motta

Our acquaintance with the Yi Jing dates from first finding it mentioned in Book Four Part III, the section on Divination, where A.C. expresses a clear preference for it over other systems as being more flexible, therefore more complete. We bought the Richard Wilhelm translation, with its shallow Jung introduction, but never liked it much. Eventually, on a visit to Mr. Germer, he showed us his James Legge edition, to which he had lovingly attached typewritten reproductions of A.C.‟s commentaries to the Hexagrams. We requested his permission to copy the commentaries. Presently we obtained the Legge edition and found that, although not as flamboyant as Wilhelm‟s, it somehow spoke more clearly to us. We carefully glued A.C.‟s notes to it, in faithful copy of our Instructor‟s device. To this day we have the book, whence we have transcribed the notes for the benefit of our readers.

Mr. Germer always cast the Yi before making what he considered an important decision. He told us that Crowley, from the time when he started using the Yi, always cast a Hexagram for the day, and continued doing so for the rest of his life. He showed us the tortoise shell plaque Crowley had used, which had been willed to him, and which he used as well. Upon his death he desired that they be given to us by his widow, but we were far away in Brasil at the time, and eventually, upon Mrs. Germer‟s death, the plaques were appropriated by Grady McMurtry with the slick help of James Wasserman, a Samuel Weiser editor whom we had been foolish enough to name our representative for the purposes of securing what remained of the Thelemic Library. But this is another story.

For many years we imitated A.C., and cast a Hexagram for the day first thing in the morning. That we not longer do so is not because we have lost confidence in the Yi as an oracle; occasionally, when we think the situation warrants such a grave measure, we consult the Book of Changes yet. We do not claim to always follow its advice; but we do claim that its advice is always sober, sensible, and sound.

Although A.C. mentioned several times that he was preparing a translation of the Yi, there is no record of a complete work of this kind similar to his Dao De Jing translation, reproduced in this number of the Equinox1. Besides the mnemonic stanzas and the commentaries now correctly published for the first time, however, he left a profusion of cross-references linking the Yi to the Qabalah, Alchemy and the Book of Thoth, which were reproduced by Mr. Germer in 777 Revised, now pirated by Samuel Weiser along with other Crowleyana.

1 PJR Note: The original material taken for this document, comes from Motta‟s “Chinese Equinox”, being Vol. V, No. 3. Since a full Crowley translation has not yet been found, and may never be found, we decided to paraphrase Legge‟s, which is a superb scholarly work, but has no great relation—nor could it have—with Thelemic nomenclature and thought. We have appended some notes of our own, as well as excerpts from the Chinese commentaries to the book which seemed to us of modern interest and still useful to Thelemites. To this we have added A.C.‟s notes and the entire body of cross-references published in 777 Revised.

The Introduction that follows is our own, and we have done all in our power to differentiate the A.C. material included in the text itself from whatever has been done by us.2

Editor‟s note: The accusations against Weiser‟s Publishing seem unfounded even for the time in which this was written. They were and are publishers and published in a time when there was no attempt to account for Crowley‟s copyrights and they were thought to be non-existent. For a more detailed accounting of the events involving James Wasserman and Grady McMurtry, Cf. Oriflamme, Vol. VI, Nos. 3-5 by Marcelo Motta; Equinox, Vol. III, No. 10 by cO.T.O.; O.T.O. Rituals and Sex Magick by I-H-O Publishing.

In Motta‟s Oriflamme, there‟s a long diatribe on the battle for copyrights in which Motta alleges some egregious actions by the hands of those that would eventually form the Caliphate O.T.O. The rants are particularly striking as being a bit immature and resultantly hostile; even paranoid. Yet, note that Motta was under the most intense political scrutiny by his totalitarian government in Brasil as he was a relatively public figure that wrote television programs being produced in the media there. There was some valid justification for his paranoia.

What is really striking is the use of the pronoun „we‟ in place of „I‟ in his editorial to the Yi Jing in his production of the Equinox, Vol. V, No. 3 (a.k.a. “The Chinese Equinox”). This seems to show the megalomania that would ruin Motta in the end, despite his enormously wonderful contribution to Thelemic philosophy. He adopted an Eastern approach to the traditional student/teacher relationship in the A.‟.A.‟., which I believe is impracticable and must lead to abuse. In the East, the Chela lives with the Master, at the Master‟s expense, working menial chores for the estate of the Master in order to show proper resolve. This situation can last several, even many years. The Master clothes, houses and feeds the Chela during and after this probationary period.

2 PJR Note: By this time in the history of the O.T.O., the prevailing word of mouth complaint by Wasserman in his „betrayal‟ of Motta is that in Motta‟s first number of this volume of the Equinox, he both dared to comment on Thelemic holy books, which forms the basis of a sophistic taboo created by the Caliphate, and one supposedly couldn‟t tell the difference between Motta‟s comments and Crowley‟s. This would amount to a general idea that Motta was committing some sort of heresy. The intelligent reader can plainly see the difference between Motta‟s and Crowley‟s commentaries in that edition, but the prevailing debate that still hails to this day is whether or not anyone besides Crowley should comment on Thelemic holy books. All of this of course, would amount to a propaganda campaign by the emergent Caliphate for lawsuits that are about to ensue. The West is a whole different mindset as well as locale; quite the opposite of the East on both counts. Here, one does not make a vocation out of being a spiritual master. The mutual interdependence between Master and Chela is not viable. Indeed, the student of the A.‟.A.‟. spends relatively little time in the physical presence of the teacher as both have to earn a living in a capitalist economy. Demanding autocracy by the Master and from the Student fits the very definition of cultic behavior by our cultural standards. This could be in part, what led Jim Wasserman to be convinced to betray his teacher.

One important flaw in Motta‟s account is that he hailed himself as Wasserman‟s Master. Jim Wasserman was a Probationer at the time. And in the A.‟.A.‟. system, one does not become a „Disciple‟ until the Grade of Zelator. Officially, Jim was not even a member of Our Order. More to the point, Jim failed to properly carry out the trust placed in him by Motta as Motta‟s legal representative; having been given „Power of Attorney‟ to represent him in the evolving situation with Grady McMurtry and the California organization that was attempting to re-establish the Ordo Templi Orientis, in contradiction to the known wishes of Karl Germer as head of the A.‟.A.‟.; and later, Marcelo Motta as perhaps the arguable successor to Germer. It was Motta‟s mistake to place so much trust in someone so very far outside the pale of Our Order. If Motta had no one of sufficient grade to rely on, he should have taken care of things himself. Cf. Hexagram 7—Shi.

As well, in their loyalty to Motta, it seems that several of Motta‟s students have adopted the same cultic and abusive principles that are a part of Motta‟s legacy. And there‟s even those who practice the same level of paranoia in the guise of some magickal impeccability. To me, this seems less than erudite and on the whole, quite dysfunctional, especially due to the fact that it does not serve to promote the Philosophy of Thelema in virtuous nor credible terms. Indeed, all the in-fighting that has plagued the Thelemic community from the original court battles between Motta and the Caliphate to the infighting amongst Motta‟s descendants; and from the general enmity and belligerence that belies even the new orders and lines that have sprung up.

The net result is that we are making fools out of ourselves! And we are proving to the rest of the spiritual community that the net result of the practices of Thelemic theurgy is to demure the individual into an ignoble state of imbecility. The yellow press and our enemies that produce it are getting all the ammunition they need to use against us from our own words and deeds. When will we begin to realize that we are each of us, a unique variance of that wonderfully diverse philosophical system called Thelema? How can we rule over the many and the known if we cannot even rule over ourselves?

"Behold! these be grave mysteries; for there are also of my friends who be hermits. Now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. Ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. Beware lest any force another, King against King! Love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath."

AL II.24

As a final thought on all of this, we have to ask the question; if Motta had gone so far afoul in the balance and equilibrium required to hold onto his level of initiation, why would his work have any relevance or even importance in Thelemic doctrine? The answer is quite simple; despite his personal foibles, his scholarship remains articulate and erudite. The reader has but to examine for him or herself, (Cf. Hexagram 7—Shi!) the teachings of a man well schooled in this philosophical system.

PREFACE

By Paul Joseph Rovelli

When I had decided to make a study of the Yi Jing (this spelling is much closer to the actual Chinese pronunciation; rather than the more common „I-Ching‟), I decided I would type up Crowley‟s and Motta‟s comments to the book as found in Motta‟s “Chinese Equinox”. But while doing so, I realized that Crowley‟s comments in Motta‟s work were not the same comments as found in the Book of Thoth. So I decided to append the work to include those comments, along with the insertion of the depictions of the Qabalistic Holy Tarot, which Crowley realized exactly corresponded with the Hexagram structure.

At first, Crowley provides a contrast in his marvelous tome on the Tarot with the following statement:

“One may begin to suspect that the Tarot is not a mere straightforward representation of the Universe in the impersonal way of the system of the Yi King.”

But he would later go on to draw the comparisons as follows:

“This identity between the two systems was masked, until quite recently [The present author discovered this fact during his study-still incomplete-of the Yi King], by the fact that the Chinese continued with their doubling-up system, and so turned their eight trigrams into sixty-four hexagrams, while the scholars of Western Asia joined together their ten numbers on the Tree of Life by twenty-two Paths.

The Chinese have thus sixty-four principal symbols as against the thirty-two of the Tree; but the Qabalists have a concatenation of symbols which is capable of very subtle interpretation and handling. It is also better fitted to describe the internal relations of its Elements. Moreover, each can be multiplied or subdivided at will, as convenience may require.”

This work is the only place where all of Crowley‟s commentaries as well as Motta‟s commentaries to the Yi Jing can be found in one place. And this is a third in a series where I‟ve done this. The first two are the commentaries to Liber AL vel Legis and the commentaries to Liber Cordis Cincte Serpente.

I feel it is important to consider all the contributors to the Thelemic Gnosis. Besides Motta and Crowley, Charles Stansfield Jones, C.F. Russell, Dion Fortune and Kenneth Grant have proven themselves to be marvelous expounders on a living and viable system of Attainment. And there are other lesser voices as well, carving out their niche in the present generation of Thelemic journeymen. It is imperative that the serious student recognize these voices and examine their works with both an open mind and a critical eye.

This philosophical system, though connected with the antient lineage of the Great White Brotherhood, is of its own right, a very young discipline. And while there are mistakes that have been made and that have yet to be made, there‟s a wondrous quality in the act of discovering what could be. And we need yet to pour all our creative blood into the Cup of Babalon, withholding not a drop. Such sincere dedication to the holy practice of Scientific Illuminism is the necessary pre-requisite for the growth of Thelema and the nurturing of the light that it carries at this inaugural period of history also known as the Aeon of Horus. INTRODUCTION

By Marcelo Motta

The trigrams which, combined, compose the Yi hexagrams were allegedly conceived by Fu Xi, nearly five thousand years ago. No one knows for sure who first combined them into hexagrams; but all Chinese sources agree that the present order of the Yi, as well as the names of the hexagrams, are due to “King” Wen.

Approximately three thousand years ago there ruled in China the dynasty of the Shangs. At the time it was in a state of complete moral disorder. The reigning monarch, Zhou Xin, was a tyrant. One of his brothers wrote:

“The House of Yin (Shang) no longer has power over the nation. The great deeds of our founder established the dynasty, but we have lost that Heritage through our abuses. The people, rich and poor, deliver themselves to theft, corruption and treason. The public administrators and the army officers rival with each other in disrespecting the laws. Criminals go about freely, and we can never be sure they will be brought to account for their felonies. Humble people revolt and commit senseless acts. Our dynasty is sinking: its condition is that of a person wadding a wide river, finding no bottom, and far from the margins.”

This miserable state of the nation was in great part due to the tyranny of the reigning monarch. When Wen‟s younger son finally rose against Zhou Xin, he denounced the king in this ”Solemn Proclamation” to all the provinces:

“Zhou Xin, the king of Shang, despises virtue and delivers himself to laxity and disrespect for the laws. He has cut himself from Heaven,3 and created enmity between himself and the people. He has crippled innocent persons on a whim; he ordered a just man‟s heart torn out of the living chest. He has wielded his power but to kill and torture…”

The accusations were true: two examples are registered in the annals. During a winter, Zhou Xin saw a group of peasants wading a stream, and ordered their legs cut off at the height of the shin, so that he could “see the marrow that bore so much cold so well”. The “just man” of the proclamation was a relative of his, called Bi Gan, who dared to scold him for his outrages. Zhou Xin had Bi Gan‟s heart torn out of the living chest, so he could “examine closely the heart of a sage”.

While Zhou Xin indulged himself thus, the western part of his kingdom prospered under the Duke of Zhou. Te Zhou family had already been admired and respected through several generations for their ability and virtue. The reigning Duke—later known as “King” Wen—had, willy-nilly, become a sort of viceroy. The governors of neighboring

3 That is, from the Supernals. The state of a “Black Brother”, so-called; but the serious student must not think that a “Black Brother” is always so obvious as this. provinces, noticing the prosperity of Wen‟s duchy, willingly consulted him about administrative problems. The duke was respected in war and peace, and apparently behaved with remarkable self-control and wisdom. Both the feudal lords and the people themselves began to insist with him that he should rise against Zhou Xin and take the throne of China; but Wen continually refused, saying that his dynasty had sworn fealty to the Shang dynasty, and that he would keep this oath, as he kept all others.4

Inevitably, Zhou Xin had him arrested. The Duke delivered himself into the hands of the king‟s soldiers, in spite of the protests of the people of his duchy and the neighboring rulers, and was thrown into the royal dungeons. Without knowing whether he would be put to torments and executed or eventually released, during his confinement he quietly dedicated himself to writing commentaries upon the Yi hexagrams.5

Zhou Xin hesitated to have Wen killed; he knew such a deed might provoke a definitive revolution in the kingdom. On the other hand, to let such a popular duke go free was a political liability. Finally, the tyrant summoned to his presence Wen‟s elder son and heir, whose name was Den, and told him: “Your father upholds his fealty oath to my family. If you, who are due to succeed him in his title, swear on the souls of your ancestors that you will never rise against me, I shall have him released.” Den swore, and Zhou Xin had Wen released, sure that those two foolish Zhou lords would keep their word, and thus his position would be safe.

He did not count on the abnegation of the Zhous. Perhaps from being ill-treated during his confinement, Wen died soon after his release; but Den, instead of assuming the throne of the duchy, abdicated in favor of his younger brother, Wu, who had taken no personal oath of loyalty to Zhou Xin. Wu prepared himself carefully, consulting the commentaries to the Yi hexagrams provided by his dead father, and hearkening the advice of his elder brother.

An analysis of Wen‟s commentaries leads us to conclude that the Duke foresaw the situation of the kingdom would become so intolerable that one of his descendants would eventually be forced to take arms against the Shang dynasty. He wanted to avoid a hurried or unnecessary undertaking of such seriousness. His commentaries repeatedly warn the querent against untimely initiatives, too much optimism, unbalanced enthusiasm, dishonesty or laxity.

Deprived, by his own will, of the duchy, Den dedicated himself to enlarging the scope of his father‟s work, and analysed the hexagrams line by line. Reading his notes, we are forced to opine that he was a worthy son of such a father. (The history of China declares him a patriot, a hero, a legislator and a philosopher.) His advice is a corroboration and amplification of Wen‟s: prudence, economy, psychic balance, sincerity, character, steadfastness.

4 Cf. Liber 650, v. 4. 5 Compare with Mr. Karl Johannes Germer, who reached success in the Adept Minor work while in solitary confinement in a Nazi concentration camp. As it could be expected under the circumstances, Wu‟s uprising against Zhou Xin was successful: the House of Zhou assumed power in the person of Wu, and Den, who did not take active part in the revolution, became Duke of Zhou under his younger brother.

As it could also be expected, the Zhou dynasty brought great prosperity to China, to such an extent that dead Wen received from historians the posthumous title of “King”. The hexagram interpretations became famous, and the Yi Jing was adopted as a consulting manual by public and military administrators. It grew in fame and commentaries [were appended] (these, not always cogent) through the centuries. Scholars and philosophers discussed it and pondered its oracles. It is, undeniably, a sincere, almost naively honest, work.6

In our version of the Legge translation we have excluded commentaries written after Wen and Den by a great number of scholars and philosophers; we preferred to keep the original conception of those two men. Certain later texts, which seemed to us to clarify the intention of the two Zhous are translated in our notes, under the Hexagrams to the lines of which they refer.

A.C.‟s commentaries are, of course, of the greatest interest to Thelemites. Throughout his life, A.C. consulted the Yi first thing, every morning, to obtain a prognosis of the day.

The reader may obtain his or her forecasts through two main processes. The first, simpler, consists in getting a single hexagram as an answer to our question. We can use a coin: heads will may (say) a full line, a yang ▬▬ ; tails will mean (say) a broken line, or yin ▬ ▬ . Throwing the coin six consecutive times, we obtain a Hexagram, which should be built from the bottom up, that is: the first line is the basic line, the sixth line is the highest.

The second method may give a more complex answer to our question, and needs the use of three coins. Head will have (say) the value 3; tails (say) the value 2. the three coins should be cast simultaneously so we can obtain each line. If the sum of the casting be six (three tails), the obtained line will be a “Great Yin”, which is symbolized by ▬x▬ . A “Great Yin” is a “moving” line, and tends to become a “Small Yang”. This yang ▬▬ , however, is “static”, meaning, it does not change. If the sum be nine (three heads), the obtained line will be a “Great Yang”, which is symbolized by ▬θ▬ . The tendency of a “Great Yang” is to become a yin, ▬ ▬ . This yin, however, is also “static”. If the sum be 7 (say, two tails and one head), the line will be a common yang, which does not change. If the sum be 8 (say, two heads and one tail), the line will be a common yin, which also does not change.

6 The naiveté may be an illusion, product of too much sophistication, which leads to mental and moral disorder. Let the reader be forewarned. Cf. LXV ii 3, and the comments thereon. The ultimate argument in favor of honesty may be not that it is “virtuous”, but that it is ecological. Let us suppose that, using the second method, you obtain the following Hexagram:

▬▬▬▬▬x▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬θ▬▬▬▬▬

This Hexagram will give you the “Yi‟s opinion” as to your present situation, for which you will consult King Wen‟s commentary to this Hexagram; but it contains two “moving” lines, which on becoming their opposites, will turn the Hexagram into:

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

This second Hexagram will be the “final outcome” of the situation according to the present tendency of things; you will learn about this final outcome by reading the commentary of King Wen on this second Hexagram.

If the outcome described in the final Hexagram seems “good” to you, consult the commentaries of the Duke of Zhou on the two lines that change—the first and the sixth— in the first Hexagram; it might be prudent to consult the corresponding commentaries on the lines in the second Hexagram also. The commentaries will suggest to you the behavior necessary to obtain such a “pleasant” result. If the outcome described in the final Hexagram seems “bad” to you, consult the commentaries of the Duke on the two “moving” lines, anyway; but in this case, to ascertain the behavior necessary to avoid, or minimalize, such an “unpleasant” result.7

In this way, the process of divination becomes a sort of consultation of a Chinese sage of great experience, deep patience and immense understanding. It is as if you were conversing with such a person through the Hexagrams. In no way should you ever consider the lines “orders” or “prophecies”! The Yi is not a charlatan fortune-teller. The purpose of the Book is to increase our stock of knowledge through recourse to other minds, that lived many centuries ago: who suffered, who succeeded, who failed, succeeded again; loved, hated, hit and missed. The only difference between those minds and ours is—perhaps—that they were more generous, braver, and wiser. But they were not infallible. Infallibility is a mathematical limit towards which mankind tends but

7 There is still another, even more complex method of divination employing stalks; those interested in it will find it described in either Legge or Wilhelm. which—we hope—it shall never reach. For if we became infallible, we would probably die of boredom. “It is Pure Chance the rules the Universe; therefore, and only therefore, life is good.”

Remember then, that using the Yi will not absolve you from the need to exercise your initiative, your courage, your intelligence and your experience of life. If you keep this in mind, you will find the Book a steadfast and true friend, full of wisdom, always ready to explain, to help, to warn. And this friend will become more useful in the measure in which you, influenced by its counsel (for “tell me who you go around with, and I‟ll tell you who you are”), begin to understand that nothing remains the same, that all things change (Yi Jing means “The Book of Changes”); that the Universe is in a constant state of flux, and that the time when we should worry about ruin is when prosperity begins to make us too optimistic. “Five fat years” are invariably followed by “five lean years”. If you are attentive, patient, persistent, wise, modest, correct and courageous—things that the Yi constantly advises you to be—your “lean years” will always be followed by fat ones.

The qualities the Yi tries to instill in its users were the qualities that preserved China through five thousand years, and developed in the Chinese people that admirable character which persists today: the capacity to absorb all blows that would annihilate a lesser nation, and come out of them, proper, and grow.

May you develop such qualities in yourself! Two Lessons on the Yi Jing

The present text is based on a transcription made by Mr. J.C. Ellis from material in the Gerald Yorke collection, Warburg Institute. Another copy is located in the collections of the Humanities Research Center, the University of Texas at Austin, The essays, written for beginners in a style not unlike that of Magick Without Tears, bear no date, but from internal evidence, are contemporary with The Book of Thoth.—M.P. Starr

The above note by Mr. Starr, a gifted young scholar and O.T.O. member, is not quite correct. Crowley wrote the following two lessons intending them to be delivered orally by himself to general audiences. They bear the date of 1937ev and were written in London. The Book of Thoth was published in 1944ev, when the Second World War was nearing its end. Eight Lectures on Yoga, which was also, obviously, intended for oral delivery, was published in book form in 1939ev. Both books were made possible in the most part, by the dedication of Mr. Karl Johannes Germer, who spent the last year of the war in a Nazi concentration camp for his pains.

It is not known for sure at the present time why Crowley did not then complete his work on the Chinese system. Possibly the onset of the war intervened. The fact that the Yoga lectures were published during the hostilities means nothing; he was much more conversant with the Hindu system at the time.

Be that as it may, we know he continued working on the Yi Jing during the Battle of England. His proposed diagram equating the Yi with the Tree of Life, certainly one of the most remarkable achievements in occult scholarship, was published along with the „Naples Arrangement‟ (another pioneer effort), as an Appendix to The Book of Thoth. It is reproduced here.

It is also not known at this time when, exactly, he produced that masterpiece of simplicity, the Shi Yi Jien. It was, we surmise, soon after the completion of his Tarot work with Lady Frieda Harris. Unhappily, considerations of size and format make it impossible for us to publish the Shi Yi Jien as part of this Equinox number. It will have to be published as a separate supplement some time in the near future.

The text of the ”Lessons” presented below are the result of a collation between the typescript in the Warburg Institute in London and the one at the Humanities Research Center of the University of Texas at Austin. Lesson 1

What is the Yi Jing? The title means “The Book of Changes” and the earliest information we have on it is that is consisted originally of the Trigrams of Fu Xi, being created about 3322 BCE. We shall learn in due course, what these are as all philosophy must derive from the contemplation of the origin of things. 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. And so the question which recurs is “How did this come to be?” To our Chinese Brethren, with that overmastering passion for equilibrium (manifested 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. Therefore, they proceeded to analyze his attributions. In the end, it was found that any positive attributions not only implied limitations, but led 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 had started with the „Nothing‟ of the “Great Extreme,” which we may consider as really the equivalent of the Dao. We represent this Dao geometrically by a point. But since this Dao is not only Nothing but also non-existent in respect of all other possible predicates, it turns out on analysis that a thing which is in no way no thing may just as well be regarded as something. If we say that no eggs are not in a basket, we have merely devised a complicated method of saying that some eggs are in the basket. (Draw an Euler Diagram to illustrate this.8)

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 call “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.9 The Chinese, perceiving that the Dao (in this connection they called it Tai Ji) is so purely „Nothing‟ that it must be „Something‟; or at least capable of apprehension by symbolizing it as „Something.‟ So they took an original pair of opposites and called these the „Yi‟ or „Yao.‟ These lines are called respectively, Yang and Yin; the Yang being an unbroken and the Yin being a broken line. These correspond to the masculine and feminine principle of nature. They may be called the Father and the Mother. The Doa then, simply breaks up into Dao and De, 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.)

8 PJR Note: Please see Appendix 3 for a lesson on how a Euler Diagram is used in a study of Pure Logic. Also for an excellent study on Truth Functional Composition, Cf. Deductive Logic, by Hugues Leblanc & William A. Wisdom. 9 PJR Note: Cf. Deductive Logic, by Hugues Leblanc & William A. Wisdom. 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 Xiang. 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 still rather impracticable, perhaps in the same way as it is impossible to make a magic square of four cells, two-by-two. The great Fu Xi therefore, decided to consider the combinations of two things taken thee at a time, and thus set down the basis of the whole of the Yi by his Gua, or Trigams. These are of course eight in number. Lesson 2

At this point, uninitiated scholarship began to cause trouble. The attributions of Fu Xi were not properly understood, and in 1185 BCE, or thereabouts, King Wen gave a completely different order and set of attributions to the Gua, which proved quite unsatisfactory. He also erected a general system of divination by considering the combinations of two things taken six at a time and 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 Jing. To each Hexagram he supplied a brief comment called Tuan. His son, the Duke of Zhou, wrote a comment on each separate line in each Hexagram. The book by this time had become quite revered by scholars in general, but their ability does not seem to have been equal to their enthusiasm. In particular, there are a number of commentaries attributed to Confucius, much of them being almost certainly spurious.

The whole of this trouble has arisen from the failure to maintain the mathematical accuracy of the original conception. The Chinese have always been hampered by their system 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 Gua. 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. It is ▬▬ therefore, called Qian, which is the Lingam of Heaven. At the other end of the scale is: ▬ ▬, which is called the Ku, that is to say Yoni, or Earth, and correspondes exactly ▬ ▬ to Qian. ▬ ▬

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 and corresponding to Kan, ▬ ▬, which is the Moon. ▬ ▬ These are called also, Tai Yang and Tai Yin. The ▬▬ Sun and the 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 Jing is composed of the character 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 interaction 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. ▬▬ ▬ ▬ Dui, Water ▬ ▬, suggests a wave from the unbreakable abyss of the sea floor. Zhen, Fire ▬▬ ▬ ▬ ▬▬ ▬ ▬ suggests the flickering ascending flames upon the hearth. And Gen ▬▬, ▬▬ reminds us of the crust of earth upon the molten core. This is of ▬ ▬ course, very vague, but it is very Chinese. Fortunately, we are not wholly ▬ ▬ 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)

1. Qian The Creative

Phallus of Phallus Heaven, etc.

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Originating from the term, great, piercing advantageous, right and straight.

The dragon lurks: it is no time to act. The dragon's in the field: now make thy pact. Be active, watchful, using care and tact. The dragon leaps; a bursting cataract. The dragon ploughs the sky with pace exact. Exceed not, dragon; Lest thy force react. (If all this heavenly hosts of dragons lacked their heads, good fortune would become a fact.)

Definition of the Hexagram by “King” Wen: Qian represents that which is great, originating, penetrating, advantageous, correct and firm.

Explanation of the lines by the Duke of Zhou:

1. In the first, or basic line, full, the dragon lies hiding. It is not a time for action. 2. In the second line, full, the dragon comes in sight. It will be advantageous to meet with the great person. 3. In the third line, full, the superior person is active and watchful all day long, and dusk finds him or her still careful and watchful. There is danger, but there will be no error. 4. In the fourth line, full, the dragon is about to jump, but still hidden in the deep. There will be no error. 5. In the fifth line, full, the dragon is flying. It will be advantageous to meet with the great person. 6. In the top line, full, the dragon goes beyond its proper limits. There will be sorrow. 7. If all six lines by dynamic, thus turning into their opposites, there will be good fortune. A.C.‘s Commentary:

There is quite definitely a sun in cancer element of stupidity, obstinacy, stricture in ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ components. But Qian is A-1 for a big event starting a whole affair. Only, it doesn‘t flow further at once. The Creator of All (―God‖). This is a big ―yang‖, but there is obstinate stupidity in Yang.10

―Be strong,‖ etc., but ―without lust of result.‖ Ch‘ien (1) = K‘un, Sun, moon, strs, heaven, earth. Ch‘ian (2) – Wei (2) = ta‘dem (2) = Heaven.

M.‟s Commentary:

The ancient Chinese used the dragon as a symbol of the “superior person,” that is, the person who heeded the Yi; the Initiate, in our nomenclature. The “great person” was obviously “more” than the “superior person”: he or she represents (according to the plane in which one is seeking advice) the boss, the Master, or the Holy Guardian Angel.

Mystically and magickally, the Dragon equals the Sphinx. The beast was, to the Chinese, a symbol of empery over the four elements: it lived in water, but could walk on earth, fly through the air, and throw fire. In Western symbolism, therefore, it is the equivalent of the Adept. Cf. LXV v 15-29.

10 Or so would the feminists say!… Please note that these commentaries were written in A.C.‟s old age, when he had greater experience of all these subtle relationships. 2. Kun The Receptive

Kteis of Kteis Earth, etc.

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Great, originating, right and fair, piercing and helpful, firm as in the mare. If the true man should move, his feet will stray; for him to follow is his proper way.

Hoar-frost! The strong one cometh by and by. Straight, square and great, advantage springs to aye. Maintain, but boast not virtue's majesty. Here is a sack made safe by skillful tie. Behold the yellow skirt; ill fortune fly. Dragons at war: Gold, blood and porphyry. (Correct and firm the conduct, thou shalt spy good fortune from the sky.)

In the YI King, the watery part of Fire is represented by the 17th hexagram, Sui. It indicates reflection upon impulse, and the consequently even flow of action. There is great capacity for lucid conception and steady prosecution of work; but this is only at the bidding, and under the guidance, of some creative mind. There is a tendency to be fickle, even disloyal; the ideas which she obeys make no deep or permanent impression. She will "cleave to the little boy and let go the man of age and experience" or the reverse (lines 2 and 3) without realizing what she is doing. There is liability of fits of melancholy, which she seeks to cure by bouts of intoxication, or by panic-stricken outbursts of ill-considered fury.

Kun represents what is great and originating, penetrating, advantageous, correct, and possessing the firmness of a mare.11 When the superior person must make a move, if one takes the initiative one will err; if one follows, one shall find one‟s ruler.12 There will be advantage in seeking friends in the Southwest, losing friends in the Northeast.13 If one perseveres in firmness and correction, there will be good fortune.

1. In the first line, one walks on thin ice, which may break. Stronger ice will come. 2. The second line is correct, square, and great. Without repeated efforts, its activity will be advantageous in all cases.14 3. The third line shows one concealing one‟s nobility, but keeping it firmly.15 If the person has a chance to work for the crown, although one will not boast, or claim success for oneself, thing will be brought to a good result. 4. The fourth line shows a sack tied up. There will be neither credit or blame. 5. The fifth line shows the yellow undergarment. There will be great good luck.16 6. The sixth line shows dragons fighting in the virgin forest. Their blood is yellow and purple. 7. If the lines of this hexagram are all dynamic, changing into their opposite: should one maintain firm correctness throughout, there will be advantage.

A.C.‘s Commentary:

The Womb of All. ―The Universe.‖ A ―big Yin‖. Equals Yin Me, zu Kong, Yin hu.

11 Apparently, the Chinese, as the desert Arabs, would rather ride a mare than a stallion, the former animal being more docile and not scampering away at the first scent of the male (why should they? The stallions come to them!…). 12 In reference to the conditions expressed in this Hexagram, that is. “King” Wen advises elastic reaction to environment, not inaction. In a fight situation, for the instance, wait for the opponents to move, and use their force against them: the oriental methods of fighting, such as Judo or Aikido, illustrate the principle very well. Cf. the Dao De Jing. 13 Obviously, topical advice to his sons; but it can be interpreted in terms of Liber Resh, or Liber V. Do not forget the reverse North and South on crossing the Equator! 14 Meaning, its activity should be steady, gentle and unwavering. “Square” means balanced. Cf. the Cross. 15 Cf. AL iii 9; also, Liber 333, Ch. 19, and the Commentaries thereon. It must be remarked that this was the exact attitude displayed by the Duke‟s elder son, author of this analysis, when called before Chau. 16 Yellow was one of the five “correct” colors among the Chinese, and the one they attributed to Earth. The “undergarment” may, in the case of this Hexagram, be taken as symbolizing the Phallus. If this be yellow, the color of earth, then the feminine and the masculine are balanced by Temperance—cf. Atu XIV. Certainly there will be good fortune in this case. Does ―leaking‖ represent one of the natural qualities of Kun? The type of fault which must be expected? Womb ready for all, not aiming at anyone.

1. Hymen? 2. It is omnivalent, the frame for every form. 3. Proper conditions of conception? 4. Closing of womb during gestation. 5. Honour covers the secret base. 6. Menstruation passion?

Final note: This is the failure due to lack of any other element to fertilize the womb. 3. Zhun Difficulty at the Beginning

Moon of Fire Danger and obscurity— γενος

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Firm, correct; great progress this evinces and vantage from appointing feudal princes.

Hard mere advance, maintain thy place correct. Distress, retreat; fear not, a friend is nigh. Lost in the wood, seek not a deer to espy. Retreating, seek thy mate; with him, aim high. Dispense rich favors as thy friends expect. Thine house bolt; bleed tears of agony!

Bi shows good luck. But let one examine oneself again, through divination, to learn if one‟s virtue is great, persevering and firm. If so, there will be no error. Unquiet minds will then come to one; and to those who delay coming, there will be ill.

1. The first line shows one seeking, through one‟s sincerity, to fulfill one‟s purpose. There will be no error. Let one be full of sincerity as a jar is full, and this will bring other advantages. 2. The second line shows one suffering opposition and forced to withdraw; the horses of one‟s chariot seem to be in retreat. The person is not pursued by a plunderer: it is someone who wants a wife. The damsel keeps firm correctness and refuses a union. She will get married and have children after ten years. 3. The third line shows someone pursuing the deer without guidance from the forester; the pursuer gets lost in the woods. A superior person, knowing the hidden risks, deems it best to abandon the chase. Should one persist, one would regret the result. 4. The fourth line shows the horses of the damsel‟s carriage retreating; nevertheless, she seeks the help of him who would have her as wife. To advance will be fortunate: all will be satisfactorily solved. 5. The fifth line shows the difficulties in dispensing the rich favors that could be expected from us. With firmness and correction there will be good fortune in little things; with firmness and correction there will be ill fortune in great things.17 6. The top line, divided shows one with one‟s chariot horses forced to retreat, and shedding tears of blood in torrents.

A.C.‘s Commentary: Oldest son, and second son, on Vau‘s plane. The original restriction of the Will (by which one becomes one particular star). Moon of Fire. Deadening of the Will? Sun and Kteis interlaced, Phallus one tone lower; i.e., the failure of the Male to ―make the grade‖. Cf. 49, 50 where K is one tone lower. This must be the theoretical reason for Zhun and not another being the first departure from perfection. Interlacing the other way gives ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ 51, Fire/Fire, involves a new set of pairings. 2. Subject female: Nephesch or Neschamah. 6. Refers to Moon… App. VI Zhun ―filling up‖. Lunacy—first deviation from the perfect, esp. II 3 & 6. This is not by any means a bad Hexagram.

M‟s Commentary: In Chinese, Zhun is a hierogram that represents the manner in which a plant appears with difficulty above ground and grows. Whenever the meaning of a line refers to a woman, the male querent will understand that it means Nephesch or Neschamah. Conversely, when the meaning of a line refers to a man, the female querent will understand that Ruach or Chiah is meant. This, of course, if there be no other motive, in that particular divination, to attribute some other meaning to the line.

17 This may be interpreted in two different ways: one, that external impediments are too great and it will be necessary to wait until conditions change; two, that desperate remedies are called for! Exitus acta probat. 4. Meng Youthful Folly

Earth of Moon Youth and ignorance

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Inexperience; let them see the sage. One gains his smile; twice will excite his rage.

Correct him once to free; twice? Let him go! Treat fools and women kindly, they've their uses. Wed not loose women, only that they know. Chains bind the ignorant, and sorrows flow. Yet - the great fool! Simplicity's good glow! Protect the ignorant from all abuses!

Meng indicates that there will be progress and success. I do not seek the young without experience: they come to me. When they show sincerity recurring to divination once, I instruct them. If they insist again, and yet again, this is disagreeable; and I do not instruct such people. There will be advantage in being firm and correct. 1. The first line dispels ignorance. It will be advantageous to use punishment to remove restriction. But to persist in punishment will cause regret. 2. The second line shows patience with the ignorant, which brings good fortune; and admits the value of women, which will also be fortunate. We can describe such a person as a son able to take responsibility for his family. 3. The third line says that we must not marry the kind of woman it represents; for when she sees a wealthy man she does not resist him. She can bring us no advantage.18 4. The fourth shows one restricted by ignorance. There will be occasion for regret. 5. The fifth line shows one young and innocent. There will be good fortune.

18 This may refer to certain Aspirants who take the Oath and go “whoring after strange gods” at once, instead of fulfilling their Task. Disordered Nephesches. 6. The top line shows one punishing the ignorant. But there is no advantage in doing this: there is advantage in protecting them from harm.

A.C.‘s Commentary: The formulation in matter of the Restriction (aforesaid), i.e., incarnation. Also a flower sucking up water. Reverse of IV = K & Sun interlaced. Earth of Moon = the fertilizing of the child. Education: its right principles. Can this mean ―Realization of a Dream‖? 1. Punish only to remove restriction. 2. Be patient. Learn from everything. Develop on ancestral lines. 3. Avoid learning with ―lust of result‖. 4. 5. Prevent complexes from forming. Parsifal. 6. Do not use your superiority to tyrannize over the ignorant, but to help them.

5. Xu Waiting

Moon of Phallus Waiting, sincerity

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Patience; be sincere; success will gleam Firmness brings fortune, thou mayest cross the stream.

Wait, constant, in the border of the land. Wait, slandered, by the mountain torrents sand. Ah! Shun its mud, or mischief is at hand. Still wait, midst blood. Forth from cavern hie! Still wait, at festival - Oh firmly stand. Three guests come helping; greet them courteously.

Xu indicates that, with the sincerity it shows, there will be great success. With firmness there is good fortune; and it will be advantageous to cross the great water. 1. The first line shows one waiting in the distant borderland. It will be good to cultivate constancy, in which case there will be no error. 2. The second line shows one waiting on sand. One will be ill-spoken of; but there will be good fortune in the end. 3. The third line shows one waiting in mud. Thus one provokes injury. 4. The fourth line shows one waiting in blood. But one will come out of the cave. 5. The fifth line shows one waiting amid the conditions for a feast. If one be firm and correct, there will be good fortune. 6. The sixth line shows one inside the cave. Three guests are coming, unbidden. Should one receive them respectfully, there will be good fortune in the end.

A.C.‘s Commentary Homosexual attraction between young and old. Second son and father. Phallus and Fire. The Restriction of one‘s creative impulse. Making the rules of the game. Note: When a Yin arrives in a Hexagram of strain, it implies ease of that strain.

M‟s Commentary: To “cross the water” is a frequent expression in the Yi. We can give it many meanings of course, but it is probable that the original reference was to the Yellow River, which Wen‟s younger son, Wu, had to cross in his revolution against the Yin dynasty and its tyrant. This was certainly one of the greatest feats in the history of China, and was preceded by a long wait, until success was assured. 6. Song Conflict

Phallus of Moon Contention, opposition, Strength in peril

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Strife: be cautious; seek not the extreme. Seek help from friends, and do not cross the stream.

Perpetuate not strife, though slandered thou. O'ermatched, retire, concealment be thy friend! Maintain thy place, but claim no glory now. O'ermatched, the study of heaven's law perpend. Now with great fortune on thy side contend! Victorious, the fruit's bitter in the end.

Sun indicates that, although there is sincerity in our contention, nevertheless we shall find opposition and obstruction. But if we cultivate a wary caution, there will be good fortune, while if we must persist in the contention unto the end, there will be ill fortune. It will be advantageous to cross the great water. 1. The first line shows one not insisting in contention. One will be spoken ill of, but there will be good fortune in the end. 2. The second line shows one incapable of continuing the contention. One will not err in withdrawing and hiding where the inhabitants of one‟s city are three hundred. 3. The third line shows one keeping oneself in the place previously designed as one‟s base, and firmly correct. Although the position is dangerous, there will be good luck in the end. If one try to serve the king, one will not succeed. 4. The fourth line shows one unable to continue the contention. One returns to one‟s predetermined base, changes one‟s intention to contend and rests in firmness and correction. There will be good fortune. 5. The fifth line shows one contending—and with great good fortune. 6. The sixth line shows how the leather belt can be bestowed on the querent, and thrice be taken from him or her in just one morning. A.C.‘s Commentary: The Creative impulse attacking the Restricted Universe (beginning of the Way Back). Earth and Phallus interlaced. 6. Having won, refuse the fruits of Victory.

M.‟s Commentary: As the reader will have noticed, the majority of the lines refer to how a person should behave at times of contention. The Duke of Zhou—who, as we have already seen, had great experience of the subject—advises us not to fight unless we are certain of victory. If you have doubts, fight not; return to your rightful place and be correct. Cf. the Dao De Jing, Chapters XXVI, XXVIII, XXX, XXXI, XXXIX, LXVIII, LXIX. The leather belt is the equivalent of a medal: it was one of the prizes conferred by the crown to vassals victorious in battle, or who otherwise had served the throne. 7. Shi The Army

Kteis of Moon Multitude, age and experience

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Armies; all depends upon the sage, His ripe experience, and his wisdom's age.

Mark well the rules of martial strategy. Chief of the host, thy king confers the post. Divided counsel - inefficiency! Retreat is not an error if need be. Seek and destroy bad faith and mutiny! But find good men for posts of dignity.

Shi means that with firmness and correction, and age and experience, there will be good fortune without error. 1. The first line shows the army advancing according to the rules.19 2. The second line shows one in the center of the army. There will be good fortune, without error. The king has thrice conferred one the orders.20 3. The third line, divided, shows that the army may have many inefficient leaders. There will be evil. 4. The fourth line shows the army in retreat. There is no error.21

19 Cf. the Dao De Jing on battle strategy, correct behavior in victory, etc. 20 As the “superior man” may symbolize the Initiate and the “great man” the H.G.A., so can the “king” symbolize 666 or H-r-h Himself. In such a case, the triple conferring of orders means the Grade of Master of the Temple. 21 Chinese—later, Daoist—wisdom. To retreat is always wise, while to attack may be fatal! Cf. the Dao De Jing, Chapters XXX, XXXI, LXII, LXIV, LXVIII, LXIX. 5. The fifth line shows birds in the fields; it will be advantageous to catch them.22 In such a case, there will be no error. If the oldest son leads the army, and younger people occupy official positions with laxity, no matter how firm and correct the oldest son may be here will be disorder.23 6. The top line shows the great ruler giving commands, promoting some to civilian offices, others to military offices; but meritless people must not be nominated for any such offices.

A.C.‘s Commentary: The Expansion to Infinity of the Restricted Universe. Kteis and Fire interlaced. Small annoyances—see Line 5. Moral: See to everything yourself!

M.‟s Commentary: But unfortunately we cannot “see to everything” ourselves when the “army” increases in numbers beyond a certain point: there simply isn‟t enough time. The Hexagram deals with the administrative problems of any large organization, taking an army as its example. The most important lesson is that, no matter how qualified the leader may be, one can only be as efficient as one‟s subordinates. Despite Buckminster Fuller‟s sophisms, science has not yet devised a chain which, stretched, should be stronger than its weakest link. Thus, the primary condition so that any human being may be nominated for administrative office should be personal merit— that is to say, character. To appoint people just because they are of “good family,” or “affluent,” or “friends,” or “relatives,” is the worst of follies, and leads inevitably to demoralization and disorder. The Hexagram may also be interpreted as dealing with our own selves, internally. Every human personality is a network of tendencies and appetites—an army, a “legion.” The “eldest son,” in the “center of the arm,” is in this case Tiphareth. The reader, female or male, may elaborate this according to the Qabalah. In still another sense, the Hexagram may be referred to the Host of the Sun, or the “Hierarchy.” In this case, the “eldest son” is 666, and the “chiefs” or “ministers” are we, the Initiates. It is important that we should fully deserve our offices. This explains the ordeals.

22 3. Again, Chinese wisdom: maximum efficiency with least effort. Birds come eat your crops? Instead of merely frightening them away, catch them and eat them! Cf. also, LXV ii 39-41 for another plane. 23 On the plane of Initiation, this emphasizes the absolute necessity for the Adeptus Minor to train perfectly his lower faculties, symbolized by the lower Sephiroth; otherwise, his Work will be hindered or marred at every step. Cases abound in history, both sacred and profane. Cf. LXV v 48-51 8. Bi Union

Moon of Kteis Help

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Union. First examine, art thou right? Then the restless join thee; woe the laggard's plight.

Sincerity of union is the key; From inward mind comes forth true unity. Unite not with unworth's iniquity! There's one beyond thyself that yearns for thee. Base well thy tower upon the people's power. Thy first step missed? Disaster shalt thou see.

In the Yi King, the watery part of Water is represented by the 8th hexagram, Tui. The commentary is as colourless as the card; it consists of mild exhortations on the subject of pleasure. It may really be said that, normally, people of this type have no character at all of their own, unless it can be called a characteristic to be at the disposition of every impact or impression.

There is, however, a hint (line 6) that the chief pleasure of people of this type is to lead and attract others. Such are accordingly (often enough) exceedingly popular.

Bi shows good luck. But let one examine oneself again, through divination, to learn if one‟s virtue is great, persevering, and firm. If so, there will be no error. Unquiet minds will then come to one; and to those who delay coming, there will be ill. 1. The first line shows one seeking, through one‟s sincerity, to fulfill one‟s purpose. There will be no error. Let one be full of sincerity as a jar is full, and this will bring other advantage. 2. The second line shows the movement towards union beginning inside one.24 With firm correction there will be good luck. 3. In the third line, we see one seeking union with people whose society should be avoided.25 4. In the forth line, we see one seeking union with who is beyond one‟s self.26 With firm correctness there will be good fortune. 5. The fifth line gives the most illustrious example of the search after union and association. The king urges the pursuit of the game in three directions, and allows all beasts he faces a way out, while the people of his cities do not warn one another. There will be good luck. 6. In the sixth line we see one desiring union and association without having taken the first step to this end. There will be ill.

A.C.‘s Commentary: The Fixation of the Infinite Desire. Earth and Kteis interlaced. 6. ―Keeping back part of the price‖, a Sapphire.

M.‟s Commentary: 5. The ancient Chinese kings followed a ritual in hunts: when the scouts had accumulated the game, and the killing was about to start, one side of the fence to which the game had been pushed was left open—or the scouts in that section of the woods were ordered to withdraw. This was proof of the royal benevolence, and meant that the king

24 This can be interpreted, depending on the plane of discourse, as either psychic integration or as diplomacy! 25 Cf. on a “higher plane of discourse,” VII iv 50-53 26 Depending on the “plane of discourse,” the boss, the Instructor, the H.G.A., 666, or the Lord of the Aeon (in this Aeon, the Lord; in the next Aeon, forget not, the Lady; and to know when one Aeon ends and the other begins is part of the Ordeals!) For the sake of the “little ones,” that is to say, the moral and spiritual children, the undeveloped, we might remark that the present Aeon, the Aeon with Horus, has been prophesied (AL iii 34) to last for several centuries. Let him (or her) who hath ears (meaning, Spiritual Perception—Akasha) listen and heed! For this, also, is part of the ordeals! desired food, not slaughter. The subjects, understanding the meaning behind the ritual, cooperated with it. From the querent‟s point of view, the line means that we should associate only with those who spontaneously seek us. We must never compel people to associate with us through threats or punishment. Whoever associates himself or herself with us through coercion will betray us sooner or later. “Thou hast no right but to do thy will.” Cf. Liber Collegii Sancti, the Oaths and Tasks of the Grades. Notice that Candidates are allowed to withdraw from association with the A.‟.A.‟., whenever they are undergoing the Initiations of the Middle Pillar, and are warned against severing their association while undergoing the Initiation of Practicus and Philosophus, which are in the Right and Left. (The Zelator may withdraw by Authority, but is warned as to the consequences.) The same is true of the Adeptus Major, though not necessarily, of the Adeptus Exemptus, as becomes clear from study of Liber Mysteriorum, the legendary “Book M.” that “Christian Rosendreutz” was alleged to have in his hand on the bier.27

27 This assertion by Marcelo Motta does not agree with the orthodox Outer Order and Inner Order symbolisms, in which the Taro, or Book of Thoth, is alleged to be on “Christian Rosenkreutz‟s breast” on the bier.—[Editor] PJR Comments: Since Motta was the editor of this work, I wonder what he was trying to say here. Note also, that the book doesn‟t exist as per Crowley‟s archives. He may be trying to connect the current to Rosicrucianism through the medium of building a myth here. Also, he may be boasting that he has this book, which has never surfaced amongst any of the lineages of Our Order.] 9. Xiao Chu The Taming Power of the Small

Air of Phallus Small Restraint

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Shows small restraint. Hence quick success. But clouds indeed, we ask rain's happiness.

Strayed - Come thou back and follow thy own plan! By true attraction mete thy starry span! Anger in wedlock or a car en panne: Bloodshed and woe sincerity bids go. Sincerity: Here's help from all the clan. Who wins too much may lose! Repose, O man!

Xiao Chu shows progress and success. Dense clouds; but no rain comes from our western frontiers. 1. The first line shows one returning and following the correct course. What error could one commit? There will be good fortune. 2. The second line shows one, attracted, returning. There will be good fortune. 3. The third line, full, suggests a chariot without the horse straps, or a husband and wife with their back turned to each other. 4. The fourth line shows one has sincerity. Thus the danger of bloodshed is avoided, and one‟s worry is dissipated. There will be no error. 5. The fifth line shows one having sincerity, and attracting others to association. Rich in resources, one employs one‟s neighbors. 6. The top line shows how the rain fell and ceased. We ought to value the full accumulation of virtue. But a wife, no matter how firm and correct she may be, is in a dangerous position, like a moon waxing full. If the superior person insist in activity, there will be evil.

A.C.‘s Commentary: The Mental Image of the Will. An A-1 Hexagram. Shows Creative Energy getting a move on. Phallus Sun.

M.‟s Commentary: It is unwise on the part of A.C. to discriminate between Hexagrams, calling Nine “A-1.” It Is, however, a normal tendency when one uses them regularly. It should be avoided; the Hexagrams flow into one another, and none of them are better or worse than the others. Absolute detachment from the results of a divination is one of the necessary conditions for an efficient forecast. Xiao Chu means “small restraint” or conversely, restraint in small things, so we can accumulate virtue. We append a deep Taoistic comment: The Master said: “The petty man is not ashamed of what is not benevolent, nor fears doing what is not right. Without prospect of profit, he does not dedicate himself to what is good, and without pressure from others; he does not redress his errors. However, self- correction in small things would make him chary in things of greater consequence. If good deeds are not accumulated, they will not be sufficient to create character in us; if bad deeds are not accumulated, they will not be sufficient to disrupt our lives. The petty man thinks that small good deeds are unimportant and does not do them; he thinks that small bad deeds are unimportant and does not abstain from them. Thus his evil accumulates until it can no longer be disguised, and his guilt grows until it becomes intolerable.” The reader should not interpret the expression “good deeds” in the maudlin and lukewarm sense of “kindness” or “giving alms.” Good deeds consist in correct behavior, virtue (in the old sense of manliness; better yet, humanness—the quality is not foreign to women as it is often more evident in them), honesty, self-discipline. And “bad deeds” are the opposite of this: laxity, petty lying, small thefts or hypocrisies. There is no “sanction” or “reward” on the part of “divine beings” in regard to such acts. There is nobody “watching us” to send us either to heaven or to hell, according to our behavior. The importance of right conduct is that it created integrity in us, and this eventually, makes of us, living Gods. Cf. the Dao De Jing, chapters XVI, XVII, LIV, LIX, LXIII, LXIV. 10. Lu Treading

Phallus of Water Pleased, satisfaction, treating, Attached to, a shoe

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Is the treading of the path that's right! Step on the Tiger's tail? He will not bite.

Follow the path of thine accustomed right; Level and easy walks the anchorite. Learn vanity, the brave's bluff, to flee. Tread on the tiger's tail, but „ware his spite! Firm, resolute—yet perilous thy plight; Examine well, the augury of the flight.

A person stepping on a tiger‟s tail is not bitten. There will be progress and success.28 1. The first line shows one walking along one‟s customary trail. If such a person advances, there will be no error. 2. The second line shows one treading the path that is level and easy—a quiet, solitary person who, keeping to firmness and correction, will have good fortune. 3. The third line shows a one-eyes person who thinks he or she sees well, a cripple who thinks he or she treads easily; someone who steps on a tiger‟s tail and is bitten—bad luck. We see a low adventurer trying to act as a great ruler.29 4. The fourth line shows one stepping on a tiger‟s tail. One becomes full of apprehensive caution, and there will be good luck in the end.30

28 An ancient Chinese joke or saying; it means that someone does something truly foolhardy and gets away with it. Pure, senseless (meaning, irrational, aleatory) luck. 29 The person in these images is obviously out of touch with realty. Nevertheless, compare with Line 4. 30 The only difference between this person and the person in Line 3 is that the person in Line 4 realizes the danger of her or her position. The Yi oracle seems to imply that the “factor infinite & unknown” favors the person whose conduct is correct, even when such a person acts irrationally; provided the person is aware of the fact that he or she is acting irrationally!!! Cf. Magick Without Tears, Chapter XIX, “The Act of Truth.” 5. The fifth line shows one walking resolutely. Although one be firm and correct, there will be risk. 6. The sixth line asks us to examine the distance already covered, and the omen it gives. If the course was full and without failure, there will be great good luck.31

A.C.‘s Commentary The Will controlling Pleasure; or better, the Creative Will impregnating the surface. It is Shin, the Spirit ―brooding and breeding‖ on the Waters. Expect attack. Sun- Phallus. Tuan = Chance your arm! You‘ll get away with it. But-line 3—don‘t be under any illusion about the risk.

M.‟s Commentary: The expression “Sun-Phallus,” as others by A.C., may intrigue the reader. Lu is composed of the trigrams, Phallus ▬▬▬▬ and Sun ▬▬▬▬ interlaced, as the reader will be able to ascertain ▬▬▬▬ examining ▬▬ ▬▬ it. For the trigrams, see the Dao De Jing ▬▬▬▬ diagrams. ▬▬▬▬

31 That is to say, “Success is thy proof.” If you are still alive and able to walk! Cf. Lines 3 and 4. 11. Tai Peace

Kteis of Phallus Spring, free course

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

The due order of things; we see, in sum, good fortune, small things gone, and great things come.

Pull up one stalk; and others follow it. Seek patience, self reliance, love and wit. Though all things change, rejoice; for that is writ. Call friends to help thee, they may bring thee through. Remember what Ti Yi thought right and true. The city's fallen; there's little thou canst do.

In Tai, what was petty has gone, and what is great has arrived. There will be good fortune, with progress and success. 1. The first line shows grass being uprooted, and bringing with it other shoots with which it was entangled underground. Advance will be fortunate. 2. The second line shows a person who is patient with the ignorant, crosses the Ho without need of a boat, does not forget what is far, and plays no favorites. Thus one proves that one acts in harmony with the Middle Way.32 3. The third line shows that although there is no time of ease that cannot be disturbed, and there is no retirement without return, yet, if a person is firm and correct, and foresees trouble that may come, this person will not err. There is no occasion to feel guilty because of inevitable change. And with this attitude, present happiness can be enjoyed fully. 4. The fourth line shows one wavering, not confident in one‟s own rich resources; one appeals to one‟s neighbors for help. The neighbors come with sincerity even before sought. 5. The fifth line reminds us of how King Ti-yi regulated the marriage of his younger sister. Through such a procedure, there will be happiness and great good fortune. 6. The sixth line shows the city wall fallen back into the moat. It is no time to use the army. One may, truly, give orders in one‟s own city, but no matter how firm and correct one may be, there will be cause for regret.

A.C.‘s Commentary: The Universe modifying its Creator (correct). Rather like Dragon‘s Tail. Sun in Aries. Water plus Fire. 1. ―New currents.‖ ―Attachments.‖ Water is sometimes very aggressive. In Ire, Scire, Audere, Velle, Tacere, 1 is Spirit, 2 is Air, 5 is Earth quite obviously. But 3 & 4 are both very active. I take 3 as Fire dashing recklessly on. Then 4 must be Water. It is the steady, incompressible current of Will, Binah set going by Chokmah. 5. Women less than men, though princesses. The ruling line 5 is Yin; but the weakness of line 6 makes trouble. Really one of the best Hexagrams—Love, news, money all arrive, and they are the beginnings of main currents. Sun in Aries effects. Recently, I have found Tai a day of settlement of things in train long before, and delayed. Reference to ―St. George‖ posture in coition? This seems magically important to very varied systems: Islam—―Cursed be he who makes woman heaven & Himself earth.‖ Cf. the Shaivite doctrine of Bavhani, ―who hath encroached even upon the other half of the Destroyer‖ and the usual Tibetan Asana. But greatest of all, the Stele 718!

32 The Dao. M.‟s Commentary: Again, we must warn the querent against considering Tai a „better‟ or preferential Hexagram. AL I.22: "Now, therefore, I am known to ye by my name Nuit, and to him by a secret name which I will give him when at last he knoweth me. Since I am Infinite Space, and the Infinite Stars thereof, do ye also thus. Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt." 4. The Yi insists that caution is always wise! The person in Line 4 has rich resources, but mistrusts the situation. The oracle implies that the „good luck‟ of help from volunteering neighbors will be automatically forthcoming. 5. When the sister of King Ti-Yi, a princess of the royal blood, married an officer of the bureaucratic hierarchy, the King decreed that although by birth the bride was of higher rank than the groom in protocol, she would not precede him in the marriage ceremony. This was in conformity with the ancient Chinese tradition of the subservience of wives. The qabalistic interpretation is obvious, since Nephesch and Neschamah are both „female,‟ Ruach and Chiah are both „male,‟ and Jechidah is beyond all pairs of opposites. Cf. AL I 15-19. The „Scarlet Woman,‟ although all power is given to her, must be subservient to the „Beast.‟ Leah Hirsig‟s mistake was in trying to set herself up above A.C. We must admit that she had every provocation to this end, but the „provocation‟ was of the type that would incense only a „chaste‟ woman. Nor did A.C. get incensed by her many „transgressions‟ of bourgeois morality. It was only when she started betraying him magickally that he was forced to act. Norman Mudd, her puppet, committed suicide, and she died in oblivion. Feminists may consider the relationship between the two principal world officers of the Thelemic hierarchy as „unfair‟ to women. But the relationship is incidental to the conditions of manifestation in this Aeon. Women in general, are not obliged to be „subservient‟ to men, or even to the „Beast.‟ But the woman who takes the office of „Scarlet Woman, must be very definitely, a „moon‟ shining in reflection to the „sun.‟ She must consider herself a vehicle; indeed, a sort of talisman. There are several deep secrets concerned in this matter, which it is forbidden to reveal publicly, and which have absolutely nothing to do with either feminism or „male chauvinism,‟ so-called. Cf. AL iii 43-45. Our late Instructor, Mr. Karl Johannes Germer, once told us rather impatiently, that we had no idea of the magickal relationship between A.C. and the „Scarlet Woman.‟ And it was true; we hadn‟t. It can be stated here, that it is likely that no one below the Grade of Magister Templi can even begin to have an inkling of the relationship between 666 and 667; not while incarnated in a male body! The matter is not even touched upon in Liber 418, and was originally imparted by A.C., only directly to carefully chosen pupils of either sex. Cf. Book Four, Part III, Chapter 11, Section One. 6. It is certainly not the time to attack, when our defenses have crumbled! Notice how Tai, “one of the best” of the Hexagrams, according to A.C.‟s note, ends with a presage of disorder. Never forget that the Yi Jing is a Book of Changes. Concentrate in the present, if you wish to alter the future. And remember that although time is short, you have all the time there is.

12. Pi Standstill

Phallus of Kteis Decay, patience, obedience, Autumn, shutting up, Restriction

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

All's disorder in the organum. We see the great gone, and the little come.

Again one stalk pulled brings the others too. Patience, obedience, fitness, build anew. Shame hide thy purpose from thy own right view! Act rightly; comrades come to love thee and wonder. Restoring all things, murmur, “We may blunder.” The darkness passes; light breaks forth from under.

In Pi, there is lack of cooperation among people. And its prognosis is not favorable to the firm and correct course of the superior man. What was great is gone, and what is petty has arrived.33 1. The first line suggests grass being uprooted, and bringing with it, other shoots with which it was entangled, underground. With firm correctness, there will be good luck and progress.34 2. The second line shows one who is patient and obedient. There will be good luck for low men. If a superior person behaves as required by the difficulties and restriction of the time, there will be good luck.35

33 Compare with the analysis by the “King” of Hexagram 11. The majority of people are stupid, selfish and look for the „near‟ rather than the „far‟ result—or, in other words, lack the perspective of wisdom. Unless they are in a very good mood, or inclined to harmonious cooperation by the psychic atmosphere of the moment, they will get irritated and impatient with the attitude of wisdom; initiated or not. Politicians always try to please the „people.‟ Only statesmen dare to sacrifice the shallow short-run profit for the more ecological, therefore ultimately more sensible prospects that will only become evident to lesser minds when they come to fruition; hears, perhaps centuries hence. 34 Compare with Line 1 of Hexagram 11. 3. The third line shows one ashamed of the purpose one cherishes.36 4. The fourth line shows one acting in accordance to what is ecological; making no mistake. Companions will come and share one‟s happiness. 5. In the fifth line, we see a person who ends the opposition and obstruction—a superior person, and lucky. But let one say “There may be ruin! There may be ruin!” Thus, the state of things will become firm, as if one were roped to a grove of strong, thick-rooted trees during a Divine Wind.37 6. The sixth line shows the removal of the condition of difficulty and restriction. Before this, there was that condition. After this, there will be joy.

A.C.‘s Commentary: The Creator modifying the Universe (incorrect). Rather like Dragon‘s Head? Sun in Libra. Earth plus Air. This Hexagram shows Phallus trying to boss Kteis too crudely; no proper preparation, no adroitness. It wins in the end, but at too great (and needless) cost. Cf. Line 1 in Hexagram CI: identical. But in XI Yang is ―correct‖ for Line 1.

M.‟s Commentary: When A.C. writes “The Creator modifying the Universe” and add “incorrect,‟ he is speaking from the point of view of a very advanced Magus. In practice, and for little people like you and me38, XI shows a situation in which luck comes unsought—good luck, that is. Things are easy because the Universal Movement makes them so at that particular intersection of time and space. In XII however, the situation is precisely the opposite. The Universal Movement brings “bad luck,” and the Hexagram deals with how to behave so as to speed the (inevitable) change from such an “unpleasant” situation to one that is more “agreeable;” at least from our point of view!

35 Patience and obedience are always good for low men. If the „superior person‟ can swallow his (or her!) pride when the occasion demands, that will be lucky too! Cf. AL iii 9. 36 There are two main recurring cases of this situation: one, when we indulge our appetites in cherishing a purpose that our conscience is ashamed of (this is usually a very bad situation in an Aspirant!); the other, when our lower self, conditioned by upbringing or atavism, opposes the ideal or attitude that our Khabs demands from us. Cf. AL iii 43-45; also, AL ii 52-56 and AL I 31-32. 37 A typhoon. 38 PJR Note: Though I won‟t site any quotes, there are several places in Motta‟s commentaries to both Liber AL and Liber LXV where he either clearly infers that he is an Adept (even a Master of the Temple) or that he clearly states it as so. And here, he is clearly intimating otherwise…why? Two thoughts on this can be one, he is playing the role of the „Trickster‟ (implying Magus) and second, he is succumbing to the political propaganda of the emerging Caliphate in that they are calling him boastful and presumptuous for making such claims. Both have clear merits, considering the articulate nature of his insight and the integral flaws in his behavior at this time. In truth, I suspect that he may have been an M.T. at one point…but such attainment I would argue, such height, can be fallen from. One needs to maintain a certain vigilance that I believe Motta may have become distracted from. I know this from the experience of my own Initiatory mistakes, though I‟ve not yet rose to even the point of Adeptus Minor. As well, we not only know that an Adept never admits to being such, but that the M.T. is said to reflect back down upon the Tree-of-Life into one of the Sephiroth below the Abyss; taking back on a human form…in this way, to move silently, to do his or her Will amongst the living. The more advanced an Initiate is, the more he or she is encumbered by factors, which pass totally unperceived by members of lower grades. To the person who is fully doing his or her True Will, the Universe appears conterminous to his or her own being; “Thou art That.” Cf. Liber II, the Message of the Master Therion. To allow externals to modify our course is, for such a person, correct: “Let there be no difference made among you between any one thing & any other thing.” To try to modify circumstances because of egoic limitations is for such a person, incorrect; it is not the Way of the Dao and it is not inaction. The reader should remember however, that this applies only to the person who has already discovered and is already doing, the True Will. And this in a sense, is immeasurably above that in which the average human being is aware of the True Will. Unless you feel qualified to take such an attitude, you will be wise to view Hexagram 12, and all others, as advice on how to cause change to occur in conformity with whatever you „know‟ is your Will. The more you advance, the less you will „do.‟ But we advance one step at a time, and in the case of the Will, the normal advice as to doubt is inverted: When in doubt, do not abstain from action! Cf. AL ii 59-60; also, Liber 333, Chapters 3,4,6,10, 11, 14, 17, 21, 32, 34 and the commentaries thereon. The horrors and agonies of the „temptations of the saints,‟ stem always, from the confusion of the planes; that is to say, from imperfect interaction between the Self and the Not-Self. 5. The fifth line is always the „thematic‟ line of any Hexagram. In the case of Pi, it indicates that correct conduct has brought the preceding situation of distress to an end (temporary!), and gives advice on how to keep the new state of ease going for as long as possible! We append a Taoistic comment to this line: “The Master said: “He who keeps danger in mind will preserve his throne; he who keeps the possibility of ruin in mind will preserve the safety of his interests; he who keeps the risk of disorder in mind will maintain the state of order. Therefore, the superior man, when he enjoys safety, does not forget the possibility of disaster; while his business prospers, does not forget the potentiality of insolvency; and when all things run smoothly, does not forget that obstacles may appear. Thus his person is kept safe, and his property and his people are preserved. This is what the Yi means when saying: There may be ruin! There may be ruin! Thus the state of things will become firm, as if one were roped to a grove of strong, thick-rooted trees during a Divine Wind.”” 13. Tong Ren Fellowship with Men

Phallus of Sun Union (of men)

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Men's union! Everywhere the clan! Cross then the stream, thou firm, superior man!

Here first the master rises from his gate. Well should he flee the cares of family! Concealed, but watchful, the right born await! Be ready to attack, but tempt not fate. Through tears to laughter, victory crowns thy state. Even in the suburbs men proclaim thee great.

Union among men appears in the nation, indicating progress and success. It will be advantageous to cross the great water. It will be advantageous to keep the firm correctness of a superior person.39 1. The first line shows one crossing one‟s gate.40 There will be no error. 2. The second line shows one dealing with one‟s relatives. There will be occasion for sorrow.41 3. The third line shows one with one‟s weapons hidden in tall grass, and watching from a hilltop. For three years one makes no move.42 4. The fourth line shows one on the wall that defends the town; but one does not attack. There will be good fortune.43

39 Despite the “male” symbolism, it would be stupidity to restrict the meaning of this Hexagram to the psychology of men‟s clubs. The idea behind it is the spontaneous association of human beings to a common purpose—ideally, of course, the querent‟s purpose! 40 Leaving his or her headquarters, usually a risky procedure. Cf. Liber Aleph, Chapters 157, 161-163. 41 Cf. Magick Without Tears, Chapters LII, LIII and LXXIII. 42 Guerilla tactics applied to strategy; or, a combination of “Withdraw” and “Lurk”. Obviously sound advice from Wen to his younger brother. Three years—this need not be interpreted literally; it will mean a more or less lengthy period of time, but not necessarily years. Nevertheless, enough to annoy the impatient, and provoke the foolhardy; but to chasten the wise. 5. In the fifth line, one first cries and shouts; then laughs. One‟s great army conquers, and there is union.44 6. In the sixth line, one is in the suburbs of the town. There will be no motive for regret.

A.C.‘s Commentary: The Creative Impulse acting on the Realized Self (and so uniting all). Phallus plus Air. Tuan may mean friends come unexpectedly, or one goes to see them. 3. ―Lurk!‖ 6. Shows that slow, gradual, systematic extension of the movement is the correct course.

M.‟s Commentary: The word Tuan is the name given by the Chinese to the short paragraphs defining the Hexagrams as a whole, written by “King” Wen. The word may have had a more general meaning in the past (perhaps “paragraph,” or “stanza”), but now refers strictly to Wen‟s interpretations.

43 Obviously, advance was successful enough that the city could be invaded; but the leader does not press his or her advantage. This self-discipline will have constructive consequences—or at least, so the oracle implies. 44 Uncertainty and stress, followed by others‟ response to right conduct. Revolutions are only successful when they either do not offend, or express the will of the majority of the population. The same, we may add, is true of forces of occupation during or after wars. We remember in 1952ev, in occupied Germany, asking a native which of the occupying forces they preferred. “Well,” he answered, “we dislike the Americans least!” 14. Da You Great Possessions

Sun of Phallus Great havings

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Great havings; wealth's a sorceress, within whose cauldron bubbles up success.

Steer clear of wrong, envision clear thy road. Lo! The great wagon with its golden load! Great prince to Heaven's son his duty hath showed. (But guard resources as his jewel a toad!) Sincerity is matched by majesty. In all ways heaven's blessing hath overflowed.

Da You indicates that there will be great progress and success. 1. In the first line, if one does not approach things that could be harmful, there will be no error. Let the person sense the danger and error will be avoided. 2. In the second line we see a huge cart with its load. In whatever direction it moves, there will be no error. 3. The third line shows a princely one presenting offerings to the Son of Heaven. A low person would be incapable of this. 4. The fourth line shows one keeping one‟s great possessions under control. There will be no error. 5. The fifth line shows one‟s sincerity answered by that of all others. Let one exhibit genuine majesty, and there will be good luck. 6. The top line, full, shows one with help bestowed by Heaven. There will be good luck, advantage in every way.

A.C.‘s Commentary: The Realization of the Creative Impulse (success in Magick). This Hexagram is stupid, heavy, unimaginative. The rich man of the parables. ―Un con!‖ Water plus Phallus. Great good news: ―The Treasure is safe‖ (14-3 and 3-5, 41). Da You means ―Great Havings‖ not good for acquisition? Also=too much of a good thing.

M.‟s Commentary: A.C. had his whole life long, an Isan prejudice towards wealth; fruit in great part and of no doubt, of his contemplation of the pious hypocrisy and crass furtiveness of his rich Christist relatives. Cf. AL i 40, 49-50; ii 21-24; AL iii 41. Avoidance of material wealth or affluence is not Thelemic. Also, it is entirely foreign to ancient Chinese thought. Da You indicates how a rich person should behave so that his or her wealth does not make him or her stupid, heavy and unimaginative. The danger of material wealth is in the burden it represents. A person incapable of bearing the weight will sink under it. “It is easer for a cord to pass through the eye of a needle than for a rich man to enter the kingdom of heaven”—everybody knows this old saw, particularly the Vatican, one of the riches—perhaps the richest—and certainly one of the most deleterious international cartels of our day. But if it be so difficult for rich person to enter the „Pearly Gates‟— ponder the qabalistic symbolism—then, greater is the glory of the rich who succeed in doing so. Examining the lines, we see that a rich person is successively counseled to understand the emotional danger that wealth entails. The temptation to vanity, arrogance and presumption is counseled not to relax in wealth, but to apply it and keep it moving. The wealthy person is counseled to pay homage to the „Son of Heaven,‟ this is, his or her hierarchic superior, as a sign of self-discipline and sense of perspective. (This line declares that an inferior character would be incapable of this.) The person is again waned to keep his or her wealth under control, and not to allow him or herself to become obsessed by it. He or she is exhorted to cultivate sincerity in his or her own person, which will produce by resonance, sincerity in others. And it will exhibit a „genuine majesty,‟ that is a personal dignity born of true inner worth, not just an appearance. Finally, the sixth line declares that if a rich person be capable of all this, he or she will have help from Heaven—the Supernals.45 Cf. the Dao De Jin, Chapters IX< LIII, LIV, LXI, LXVII, LXXII.

45 PJR Note: In Magick in Theory and Practice, Crowley writes; “A man who is doing his True Will has the inertia of the Universe to assist him. (Illustration: The first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment.)” With the idea that the Supernals are expressing themselves through the medium of inertia, we have perhaps the Will of the Universal Mind in motion. The individual, expressing a Will in alignment with this is showing authentic communication with the „Company of Heaven.‟ 15. Qian Modesty

Phallus of Earth Humility

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Humility; this yeast's to baking. A man may win in every undertaking.

Increase humilities; so clears the way! Once recognized, who is there to gainsay? Acknowledged merit will success inherit. Grow thou more truly humble every day. Thus all thy neighbors in thy cause array. Use force - but only on the proper prey!

Qian indicates progress and success. The superior person will have results.46 1. The first line shows a superior person who increases in humility more and more. Thus the great water can be crossed, and there will be good fortune. 2. The second line shows humility that has been acknowledged. With firm correction there will be good fortune.47 3. The third line, full, shows us a superior person of merit. The person will keep his or her success to the end, and will have good fortune. 4. The fourth line, divided, shows us a person whose action would be in every way advantageous, awakening humility in him or her.48

46 Humility is always applauded by the Taoist philosophers. Because if genuine, it makes the person out to be careful in preparation. And if feigned, it shows that the person is wary of his or her fellowmen, which from the point of view of the Yellow School, is always a wise thing! A pessimistic outlook, no doubt; but as the old saw puts it, pessimists only have pleasant surprises! 47 In a sense, the means: Be humble, but not servile. True humility is only respected by true Kings; beggars wearing masks immediately try to take advantage of it! The maintenance of firm correctness will keep you from falling for that hoary lie so magnificently described in AL II.21. 48 This, like the Delphian oracle, is two-edged. Failure brings humility—in a truly superior person, that is. Then you can try again, fortified by experience. Or you can awaken humility in someone else by your 5. The fifth line shows us some one who, without being rich, can employ others. The person can with advantage use the force of weapons.49 All such a person‟s actions will be advantageous. 6. The sixth line shows us humility that has become known. Such a one will send forth armies with profit; but only to discipline one‟s own cities and country.50

A.C.‘s Commentary: The Utmost Expansion of the Mother (hence humility). No. The making-Void of material things. The desire-acceptance of matter towards fertility; the attitude of Danae. Moon plus Kteis. ―Pride comes before destruction, and a haughty spirit before a fall.‖

M.‟s Commentary: A.C.‟s commentaries are sometimes difficult for the beginner to understand. It should be kept in mind that they were written from the point of view of a Magus at the height of his Work. Cf. Liber 333, Cap. 58. I have sometimes been told by Aspirants that they consider my commentaries clearer and more useful than Crowley‟s. Laying aside the fact that 666 delights in such delicate traps (Cf. Liber LXV IV.19), the fact that you may find my commentaries or notes clearer simply proves how little advanced you—and perhaps I—are. By declaring myself a Thelemite I am ipso facto declaring myself inferior, and subservient to, the Beast 666. I do not know that I can be humbler than this, but if I can, I am sure He will find a way! Cf. Liber 333, Cap. 80. This paragraph of mine, by the way, cannot be ascribed tot eh Imperial Purple (true and feigned humility both forbid it); but it is certainly part of the Punic War!

success—if the someone else has quality also. In this case3, you better feel humbled too—or you will soon err through overbearance. 49 Cf. the Dao De Jing, Chapters XIII, XVII, XXIII, XXVI, XXX, XXXV, XXXIX 50 The final and most important lesson in humility: “thou hast no right but to do thy will.” Do not overstep your boundaries! 16. Yu Enthusiasm

Fire of Kteis Harmony and Satisfaction

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Satisfaction spreads through all thy coasts. Appoint thy princes, and send forth thy hosts!

Boast not of pleasure! There lurks overthrow. Be firm, with foresight all thy soul aglow. Presume not; understand - what came may go! Shed happiness, call friends to share success! Make not a habit; joy's as dull as woe. Oh! Think more deeply; change is wisdom's throw!

Yu indicates the administrative offices may be filled, and the hosts sent forth, with advantage.51 1. The first line shows one proclaiming one‟s pleasure and satisfaction. There will be evil.52 2. The second line shows one who is as firm as a rock. This person sees things before they happen; with firm correction there will be good fortune. 3. The third lines shows someone with eyes turned upwards, indulging in feelings of satisfaction and pleasure. If only this person understood! If there is delay in doing so, truly there will be occasion for regret. 4. The fourth line shows one from whom comes satisfaction and harmony. Great is one‟s success. Let one not allow suspicions to enter one‟s mind, and friends will gather around.

51 Cf. the Seventh Hexagram; in its entirety it is a comment on the thought behind this Tuan. 52 Cf. the Twelfth Hexagram, Line 5. 5. The fifth line shows some one who suffers from a chronic illness, but lives on. 6. The sixth line shows a person with darkened mind, indulging in pleasure and satisfaction; but should one change one‟s attitude, even when it seems too late, there will be no error.

A.C.‘s Commentary: The Shooting-Forth of Desire. Concentration in Energetic Action of Idea. Double gates and tocsin for defense. Disappointment (Fire burns up), Kteis plus Moon. 5. ―Feeling poorly?‖ Nausea?

M.‟s Commentary: The Hexagram means “Harmony and satisfaction;” naturally, the lines counsel attention, wariness and foresight! 2. We append a taoistic comment: “The Master said: „Is it not true that he who perceives things in their origin has spiritual wisdom? The superior man, dealing with the rich and the high, does not flatter; dealing with the poor and low, is not arrogant; does not this show that he knows the origin of things? Their origin is the first slight stirrings of movement, and the first indications of future consequences. The superior man sees these, and acts according to them without wasting one day. As the Yi says, such a man is firm as a rock and sees things before they happen; with firm correction there will be good fortune. Firm as a rock, how should he leave for tomorrow the perception of the tendency of the movement of things? The superior man knows what is small and what is great; he knows what is weak and what is strong; he is a model for then thousand men.” 3. At times of “good luck,” specially if this luck is aleatory or unearned, the tendency of low men is to throw their eyes upward and thank “God” for their good fortune— forgetting that luck may be taken away in the same way. This attitude of “canine thankfulness”—the attitude of a lap-dog to which a fat dowager feeds expensive candy—is indescribably repugnant to the Gods, that is, the Masters; that is, the Secret Chiefs. It is the other extreme from hubris. The inevitable consequence is disaster, as soon as the flux of circumstances that produced the accidental prosperity—or even the Heaven (Supernals)—sent prosperity—changes. For the circumstances will fatally change. The reader must understand this. It is not that “God”—or even the Gods!—deliberately punishes the imbecile. It is sijply that Change is the Universal Law. The Universe is constantly Be-Coming. Turn your eyes skywards, and you will fall into the first hole that comes up in the next section of your path.

“There is no grace, there is no guilt; This is the Law: Do what thou wilt.

Never forget this! 17. Sui Following

Water of Fire Following

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Follow after; but in following checked by being firm, unwavering and correct.

Changing pursuit, seek friends beyond thy gate. Should one leave old, and follow a young boy? Wiselier leave youth, and age's wit employ. Adherents hurt; make sure thy way is straight. Follow all excellence with eager gait. The sincere king may sacrifice with joy.

In the YI King, the watery part of Fire is represented by the 17th hexagram, Sui. It indicates reflection upon impulse, and the consequently even flow of action. There is great capacity for lucid conception and steady prosecution of work; but this is only at the bidding, and under the guidance, of some creative mind. There is a tendency to be fickle, even disloyal; the ideas which she obeys make no deep or permanent impression. She will "cleave to the little boy and let go the man of age and experience" or the reverse (lines 2 and 3) without realizing what she is doing. There is liability of fits of melancholy, which she seeks to cure by bouts of intoxication, or by panic-stricken outbursts of ill-considered fury.

Sui shows great progress and success. But it will be advantageous to be firm and correct. There will be no error. 1. The first line shows someone changing one‟s purpose; but if the person be firm and correct, there will be good luck. Leaving one‟s gate to seek for associates, one will gain merit. 2. The second line shows someone who follows the little boy, and leaves the man of age and experience.53 3. The third line shows us someone who leaves the little boy and follows the man of age and experience. Such following will get what it seeks; but it will be advantageous to cultivate firmness and correction. 4. The fourth line shows a person who is followed, and gathers adherents. Though the person be firm and correct, there will be evil. If one is sincere in behavior, however, and makes this evident, what error can one commit? 5. The fifth line shows us sincerity in all tha tis excellent. There will be good luck. 6. The top line shows us sincerity firmly upheld, ad a person who persists in honesty through all. The king presents offerings on the western mountain.

A.C.‘s Commentary: The Reflection (Projection) of the Will. Sun plus Moon. Idea of using draught animals. Steadying, purifying. Cf. 54. Tuan may mean: things go all smoothly.  Suggests cooking, or moderating activity. 2. May mean chasing rainbows, or hunting all day aimlessly and indecisively. Yes. H.P.K., the subconscious. Sui has the Water-Fire effect of damping down.

M.‟s Copmmentary: 4. Why is it that a person who is followed and obtains adherents may expect wvil happenings even if the person is firm and correct? Because you can never be sure that your adherents will be as firm and correct as yourself. And the more adherents you get, the greater will be the probability of incorrection and laxity in them. This ias an inevitable liability: the only remedy consists in that the person who si followed should persist in sincerity and honest behavior. Thus the adherents will try to emulate him or her, and the probability of error will be minimized. But no annulled! 6. The western mountain may be taken as a symbol of 666 by Thelemites.

53 This may be bad, or good. It depends on the circumstances. 18. Gu Decay

Earth of Air Troublesome services, arrest of decay; hard work

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Service. Thou mayest cross the stream no doubt, if thou have fully thought thy purpose out.

Good son, repair thy sire's infirmity; Be gentle with thy mother's frailty, Son. Yea, clear thy father's troubles, every one. Restrain thy course; view them indulgently. Thus gain the praise of thine utility. Do what thou wilt, thyself, a slave to none!

In the Yi King, the earthy part of Air is represented by the 18th hexagram, Ku. This means "troubles"; it is, for all practical and material matters. The most unhappy symbol in the book. All the fine qualities of Air are weighed down, suppressed, suffocated.

People thus characterized are slow mentally, the prey of constant anxiety, crushed by every kind of responsibility, but especially in family affairs. One of both of the parents will usually be found in the aetiology.

It is hard to understand line 6, which "shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers to follow his own bent". The explanation is that a Princess as such, being "the throne of Spirit", may always have the option of throwing everything overboard, "blowing everything sky high". Such action would account for the characteristics above given for the card when well dignified. Such people are exceedingly rare; and, naturally enough, they appear often as "Children of misfortune". Nevertheless, they have chosen aright, and in due season gain their reward.

Gu indicates great progress and success. There will be advantage in crossing the great water. However, let one ponder will the happenings of the three preceding days and those of the three following days. 1. The first line shows a son dealing with the difficulties caused by his father. If he be a skillful son, his father shall escape blame. The situation is dangerous, but there will be good luck in the end. 2. The second line shows a son dealing with the difficulties caused by his mother. He should not exaggerate his correction.54 3. The third line shows the son dealing with the difficulties caused by his father. There will be some small occasion for regret, but there will be no great error. 4. The fourth line shows the son dealing indulgently with the difficulties caused by his father. Should he go forward with this attitude, he will have cause for regret. 5. The fifth line shows the son dealing with the difficulties caused by his father. He obtains merit. 6. The sixth line shows one who serves no king or feudal lord, but with lofty spirit will rather take care of one‟s own affairs.

A.C.‘s Commentary: The binding of Mind by Body (―St. Paul‘s‖ complaint) Gu may mean the clearing up of long-standing trouble. Earth plus Air, equals choking. Cf. 53. Moon plus Sun.

M.‟s Commentary: It follows that Nephesch can be handled with much less severity than Ruach. Usually, purification is enough to put Nephesch right; but Ruach needs strict discipline. Most of the Instructions of the A.‟.A.‟., it will be noticed, are directed to the training of the Ruach, in one or another of it‟s subdivisions. Often Nephesch is trained indirectly, by Ruach‟s encroachment upon it.

54 Exaggeration of virtue is vice; also, cf. LXV II.3 and the commentaries thereon. Exaggerated correctness of Ruach in dealing with the problems caused by Nephesch may lead to Klingsor‟s error. Cf. LXV IV.42- 44 as well. 19. Lin Approach

Kteis of Water Approach of authority, inspect, comfort

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Great; here's progress and success to firm correctness; but - more trouble at the term!

Now with thy comrade firmly force the pace! Advance with him - alliance wins the race. Be cautious, or advance may lead thee astray. Go forward only in the noblest way. Great rulers need great wisdom every day. Honest, magnanimous, woo fortune's ray.

In Lin there is great progress and success, but it will be advantageous to be firmly correct. In the eighth month there will be evil. 1. The first line shows one advancing with company. Through firm correctness there will be good luck. 2. The second line shows one advancing in company. There will be good luck; movement will be advantageous from any point of view.55 3. The third line shows someone too pleased to advance, which will be harmful. But should the person become wary,56 there will be no error. 4. The fourth line shows someone advancing in the most honorable manner.57 There will be no error.

55 This is only possible when the movement is in harmony with the querent‟s True Will. 56 That is, should the person become aware that he or she is indulging in laxity. 57 Cf. the Dao De Jing, Chapter LIII. 5. The fifth line shows the advance of wisdom, which is proper to a great ruler.58 There will be good luck. 6. The sixth line shows the advance of honesty and generosity. There will be good luck, without error.

A.C.‘s Commentary: The Full Expansion of Satisfaction. The moist, friendly Jupiter: cordial and paternal. But ware Scorpio (8th month): Jupiter may be betrayed. m+m ―Big Fire.‖ Sun in Pisces. May mean impressive dreams, or visions. This is Pisces (XVIII). May be ―brink of cutting-off old ties or residence‖, or ―prospect of a new girl‖. In a health omen, might mean gout, or edema, or diabetes, or loss of control of bladder.

M.‟s Commentary The question of Scorpio should be studied in Liber Aleph, Chapters 157, 161, 162, 163, 173; but in this connection, specially Chapter 163. There is a double possibility of danger in Scorpio, the “deepest Ego”: in us, the danger of being too timid; in others with whom we get in touch, the danger that their ego may interpret a spontaneous or careless gesture or word of ours as a deliberate insult or threat. The moral is double: We should not fear others, and we should realize that others fear us! The tendency of the Ego is always to interpret any phenomenon that represents the influence of another Ego as hostile. This is the attitude of the savage—and there are very few truly civilized men and women in the world! Great diplomacy is necessary in dealing with others, and great watchfulness over our own egos. The reader must not forget that the Ego is an instrument of perception: its limitation of fear and hostility is inherent to the purposes of the instrument, analogous to the problem of impurities in the transparency of lenses. It is as yet impossible to fashion a lens with one hundred percent transparency; but since the lens helps us to see better what is very far or very small— things which otherwise would be beyond our sphere of consciousness—we have to resign ourselves to the limitation (at least until we improve our techniques further), and include it as a variable in our calculations. Without the Ego we could not manifest our consciousness in what we conventionally call the “material universe.” We must always be aware of the Ego‟s limitations, and include them in our calculations while availing ourselves of its qualities; otherwise, we may interpret wrongly, the gesture, expressions, or words of others—and they may wrongly interpret our gestures, our words, or our expressions. Scorpio was the “villain” in Osirian worship precisely because of its limitations: the Sun-hero, who represents Tiphareth, was slain through the treachery of the scorpion (Meithras), “Judas” (the eighth of the twelve pupils of “Jesus”), Typhon-Set (Asar); Adonis is killed by a Boar, but Adonis was beloved of Venus, to which Netzach is

58 Meaning that the great ruler both cultivates wisdom in himself or herself and rewards it in others. Cf. Hexagram 7, Line 6. ascribed; and the Path that joins Netzach and Tiphareth is Atu XIII, Death, attributed to Scorpio. And so forth. We now interpret this ancient psychological “Mystery” according to the improved perspective of the New Aeon. The Aspirant no longer strives to become Asar through Death and Resurrection (or Transfiguration): he or she IS Asar right at the start, and worships (that is to say, identifies with, that is to say, seeks to understand) Hoor. It would really be totally tragic-comic if sixteen hundred yers of tears and suffering had not yielded at least some progress in Racial Initiation! The antagonism of Scorpio, the Ego, towards the Solar Consciousness is fruit precisely of the difficulty the Ego experiences as Minister of the Will. Cf. Liber Aleph, Chapters 124- 132. This antagonism is part of the Probationer‟s Ordeal, and appears again, under seven different forms, until the stooping Dragon (Dragon=Draco) is overcome by the Sun-Hero—who ends by being swallowed up in the black Maw of Binah! When next the Ego appears, it has been rearranged into a more convenient structure. But still it keeps its natural limitations. Cf. Liber 333, Chapter 40, and the Commentary thereon—and compare with Liber 650, v. 41! It is all very confusing, no doubt; it is also excruciatingly (if you will pardon the pun) funny. Particularly when you remember, in the Christist sado-masochistic legend, that “Judas” hanged himself! Cf. Liber 418, the Fifth Aethyr. 20. Guan Contemplation

Air of Kteis Manifesting, contemplating

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Manifesting; contemplating; see thou be sincere, pure, just, with dignity.

Thoughtless and boyish: little shalt thou see! Peep from thy door - a woman's modesty. Consider thine whole course insistently. State's weal resolved, seek aid of majesty. Consider thy life's course, lest action err, And criticise thy soul's true character.

In the Yi King, Sol in Scorpio is represented by the 20th Hexagram, Kwan, which is also "Big Earth", being the Earth Trigram with doubled lines. Kwan means "manifesting", but also "contemplating". The Kwan refers directly to a High Priest, ceremonially purified, about to present his offerings. The idea of Pleasure-Putrefaction as a Sacrament is therefore implicit in this Hexagram as in this card; while the comments on the separate lines by the Duke of Zhau indicate the analytical value of this Eucharist. It is one of the master-keys to the Gate of Initiation. To realize and to enjoy this fully it is necessary to know, to understand, and to experience, the Secret of the Ninth Degree of the O.T.O.

Guan shows the worshipper who washed his or her hands, but has not yet made the sacred offerings:59 with sincerity and a dignified mien. 1. The first line, divided, shows the attitude of an adolescent; excusable in low people, but lamentable in superior persons. 2. The second line, divided, shows someone peeping from behind a door crack. It would be advantageous if this showed a woman‟s firm correction.60 3. The third line shows one contemplating one‟s own life, to advance or withdraw.61 4. The fourth line shows one contemplating the glory of the kingdom. It will be advantageous for such a person to become a guest of the crown.62 5. The fifth line shows one contemplating one‟s own life. A superior person will not fall into error. 6. The sixth line shows one contemplating one‟s won character, to ascertain if it is indeed superior. There will be no error.

A.C.‘s Commentary The Manifestation in thought and speech of the Idea of Nuit, and its formulation in a Pantacle. This involves contemplation. ―Big Earth‖. Sun in Scorpio. Earth plus Earth. Tuan: Assume the attitude proper of the Prince-Priest the Beast—as defined by AAB Booth Clibborn.63

59 Meaning, has undergone the purification necessary before offering a sacrifice to the Gods, but has not yet offered the sacrifice. In some cases, this can be interpreted as hesitation. Especially when the Ego is the sacrifice! 60 Traditional Chinese male chauvinism; a woman was not supposed to take part overtly in important conversations, so a wise husband would have a wife whose advice he prized listen secretly to the talk and give her opinion later. The line therefore, seems to imply that unless the person who is spying is following normal social etiquette, his or her spying is a cowardly or despicable act. But do not forget “Lurk”! 61 In its highest sense, this means the practice of Liber Thisharb. 62 This may mean “to become an A.‟.A.‟. Aspirant”. 63 PJR Note: The following is found in the second notebook of Crowley‟s 1922ev diaries: March 13th - "I have a long conference with young Booth-Clibborn. When I say long, I mean from 8.30 or so to past 1.30am & I think he left chiefly because he knew of my insomnia. I put the Law before him; he recognized it as a battle-cry; he feels it in him to be a leader of men; I think we understand each other thoroughly (within limits). I got this Thelema message for him: CCXX II 49." etc & etc, pg.3. Crowley would often do divination using either the full volume of Thelema, The Holy Books or in this case simply Liber AL vel Legis [CCXX]. The verse [II:49] which he refers begins, "I am unique & conqueror. I am not of the slaves that perish."

March 16th - "Booth-Clibborn at 6.", pg.5.

March 20th - "1.0.a.m. Look here, young fellow! You are making yourself amusing & entertaining to Booth-Clibborn. You are fascinating him. This is no part of your business as The Beast. You have got to set him accepting The Law; that is all. I shall write the Formula for him to sign." pg.7 1. Get rid of childishness, fondness for practical jokes, etc. I must take myself seriously. 2. Wait for opportunity, but when it arises step boldly out into the open. 3. I must act by the light of experience. 4. I must realize the glory of my mission, and act with confidence in myself as The Beast. 5. I must accord in act with my formula as a Magus, also so in will, in reference (especially) to the character of my incarnation. 6. I must examine myself to detect any element unworthy of my High Calling.

M.‟s Commentary: The above notes by A.C. will serve perfectly to querents, each in his or her particular position and case. With reference to his remarks on the first line, not taking one‟s self seriously is a two-edged sword. In a sense, it may be an attempt to keep perspective; in another sense, it may be a refusal to believe in one‟s own worth and responsibilities. The trouble is that the “Black Brother”—or “Sister”!—is usually deadly serious about himself or herself. True Adepts, therefore, may well look and act, most of the time, as in Law Tse‟s description in the Dao De Jing, Chapter 15. Indeed, that was the way A.C. himself looked in his last years, as can be easily discerned in his late photographs.

Later on the same day Crowley injects himself with heroin and writes, "5.0 Sml. Merely to dull the pain of trying to read a story by Booth-Clibborn."

March 21st - "I want to rewrite 'Snowstorm', expanding it, fitting it for a singer (?.c.) & c as advised by Booth-Clibborn.", pg.8. Crowley originally published Snowstorm, which is a play, in The Equinox Vol.I No.7 pg.183 (London: Weiland & Company 1912)

March 25th - "The plan is to go to Hardelot-Plage on Friday & spend two weeks with my Babalon (and, I hope, Booth-Clibborn & Gwendolen Otter.) rewriting 'Snowstorm.", pg.11

21. Shi He Biting Through

Sun of Fire Union by gnawing; legal constraint

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Unite by gnawing; here success comes by the proper use of legal stress.

Nip crime in the bud; lop toes, put feet in stocks; Else - flesh and nose must next be bitten through. Quick, or dried flesh gives double work to do! Gnaw, gnaw, fake pledges ere the gate unlocks. Gnaw: gold rewards precaution firm and true. Or, last, the Gangue - the ears cut off, fate mocks.

Shi He indicates successful movement. It will be advantageous to employ the constriction of laws.64

1. The first line shows us someone with feet in the pillory, and deprived of the toes.65 There will be no error. 2. The second line shows someone pincing through the soft flesh, and tearing the nose off. There will be no error.66

64 This is employed in its full sense of going to court, if necessary. Litigation should be avoided, but sometimes is the only solution—if costly—to worldly matters. 65 In the Yi, the image of moving toes expresses premature advance. The person in Line 1, therefore, with feet caught in the pillory and deprived of the toes, is by external circumstances stopped from executing premature movements. Although one may naturally feel this situation is disagreeable, there will be no error—since one has no chance to err!… Cf. the Dao De Jing, Chapters VIII, XXCI, XXX, LXIII, LXIV, LXVIII, LXIX, LXXIX. Cutting of people‟s toes was part of ancient Chinese sanctions. The offenders were publicly exhibited as an example—and a warning—after thus crippled. We doubt that constructive results abounded; but Thelemic ideas of laws and sanctions are light-years—literally—in advance of Old Aeon thought on the subject. Cf. Of Thelemic Political Morality. 66 A fitting punishment for nosy people?…No matter; the entire point is that, although the punishment is severe, the oracle keeps repeating that “there will be no error.” Should one be forced to take recourse to 3. The third line shows someone chewing jerky and finding what is unpleasant. There will be occasion for some small regret, but there will be no error. 4. The fourth line shows someone chewing meat that dried on the bones, and being promised money and arrows. It will be advantageous if the person realizes the difficulty of one‟s task and be firm—in which case there will, be good luck.67 5. The fifth line shows someone chewing dry meat, and discovering the yellow gold. Let the person be firm and correct, realizing the danger. There will be no error. 6. The sixth line shows us someone with the cangue on the neck, and with the ears cut off. There will be evil.68

A.C.‘s Commentary: The full Realization of the W9ill (may be awkward if the Will be wrong). Idea of marketing. Fire plus Air. 21 was the Hexagram for my journey to England in 1922 ev.v: great luck with hellish aftermath. 6. Need not mean more htan permanent attachment.

“human” justice, the process should be carried to it bitter end. It is the part of wisdom, therefore, not to enter a lawsuit unless one is quite sure that right (as defined by the laws of the country!) is on one‟s side. Else your nose may be torn off, rather than the other party‟s! How much one may deplore the sanctions, they are better applied to others than to oneself—unless one is a masochist. 67 Compare with line 3. The person has gnawed beyond the surface feeling of dry meat, and got to the bone; that is, has persisted further and deeper into a difficult an not (apparently) pleasant task. 68 The ears are a symbol of spiritual intuition. As to the cangue on the neck, cf. Liber 333, Chapter 31. 22. Bi Grace

Earth of Sun Ornament, free will

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Ornament, should have free course indeed. But - in its place: it shall not take the lead.

Adorn thy feet, and have no need of horses. Adorn thy beard, for dignity is due. Adorn, seek firm correctness in thy courses! Horsed, winged, desire the honest and true! Though poor, suburban, there's good work to do. Clad in pure white, simplicity thy force is.

Bi means that there should be free course. It will not be very advantageous to exaggerate.

1. The first line shows one adorning one‟s feet. Such a person can leave a carriage and go on foot. 2. The second line shows one adorning one‟s jaw. 3. The third line shows one with an ornamented and of festive appearance. Let the person keep firm correction and there will be good fortune. 4. The fourth line shows one with an ornamented appearance; but he ornaments are white. Like a winged white horse, not as a thief, but seeking matrimony. 5. The fifth line shows one adorned by the mountains and the gardens. One carries one‟s silk roll, small and slim. Such a person may seem stingy; but there will be good luck in the end. 6. The sixth line, full, shows one wearing white as sole ornament. There will be no error.

A.C.‘s Commentary: The Material Image of the Realized Self. Water plus Earth.

M.‟s Commentary: This Hexagram refers, as the name indicates, to ornamentation or adornment; and discusses the proper limits in which a superior person should allow such secondary considerations to occupy one‟s thoughts, or to fill one‟s actions. White was the color of simplicity among the Chinese. It was, indeed, the funeral color; not as a sign of sorrow, but a sign of stark acceptance of reality. We see thus that the counsel is that a superior person should avoid excess in ornamentation, and seek the elegance of simplicity. Cf. the Dao De Jing, Chapters III, IX, XII, XXXIX, LIII. Even nowadays, at least in western countries, the richer a Chinese immigrant is the less he or she exhibits wealth. Frequently he or she is considered richer by other Chinese immigrants than he or she really is; not because of boasting, but by its opposite. Only the rich Chinese safest friends are admitted to any part of his or her home where wealth is exhibited. The external appearance of his or her house, and the outer rooms, are always modest and unassuming in furniture and ornamentation. 5. “The mountains and the gardens:” traditional dwellings of Pan. Cf. Liber VII. 23. Bo Splitting Apart

Earth of Kteis Overthrow, couch

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Falling; overturning; when things quake to agitate them more is a mistake.

Injure the couch's legs, soon all will go; Injure its frame, soon total overthrow. Destroy, when need is - will not wisdom show? The couch destroyed, its occupant hath woe. Be loyal, help thy followers; all's aglow. That'll bear thee brave; the small man digs his grave.

Bo means that there will be no advantage in movement.

1. The first line shows one overthrowing the couch by damaging its legs. Destruction of firm correction. There will be evil. 2. The second line shows one overthrowing the couch by damaging it5s frame3. Destruction of firm correction. There will be evil. 3. The third line shows the querent among the overthrowers; but here will be no error. 4. The fourth line shows the couch overthrown, and the leather being damaged. There will be evil. 5. The fifth line shows a row of fish, and favor being granted to the palace guests. There will be advantage in every way. 6. The top line shows a large fruit, as yet uneaten. A superior person realizes one is being transported on a chariot. Low people overthrow their own dwellings.

A.C.‘s Commentary: The Binding in Matter of the Infinite Desire. XXIII and XXIVC remind one of the Dragon‘s Head and Dragon‘s Tail. ―Horseshoe‖ tradition opposed the geomantic and astrological values. D‘s tail keeps the luck in, D‘s Head lets it out. Sun in Sagittarius. Kteis plus Earth. This is after all Jupiter figure, an represents the ultimate triumph of the Phallus over the attacks of Kteis.

M.s Commentary: The couch symbolizes a place or condition of repose. Although overthrow of such a condition may be painful, it is necessary at times—fore instance, during the Initiatic process. 24. Fu Return

Kteis of Fire Returning, visit from friends

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Coming back; thou'rt free to come and go. Friends help; now move with confidence aglow

Correct small blunders - look for lucky wonders! Hast erred? Return and take the proper way. Return, return; and go no more astray! Return though all thy comrades say thee nay. Nobly return - the master of thy day! But error piled on error - deuce to pay!

Fu means there will be free course and progress. One does not find anybody obstructing one‟s exits or returns; friends come to one, and no error is committed. One will return and repeat one‟s course within seven days. There will be advantage in movement in any direction.

1. The first line shows one returning from a small error. There will be no need for regret. There will be great good luck. 2. The second line shows one‟s admirable return. There will be good luck. 3. The third line shows one who returns repeatedly. The position is dangerous, but there will be error. 4. The fourth line shows one moving exactly in the middle, yet returning aloe. 5. The fifth line shows one‟s noble return. There will be no motive for regret. 6. The sixth line shows one completely mistaken in the matter of returning. There will be evil. There will be calamity and error. Should one put one‟s hosts on the field with this attitude, the consequence will be a great defeat, the results of which will affect the rule of the kingdom. Even in ten years one will not be able to redress the disaster.

A.C.‘s Commentary: The Expansion to Infinity of the Will (hence returning to 0). Sun in Aquarius. Fire plus Kteis.

M‟s Commentary: “Returning” may be interpreted as Withdrawal, or strategic retreat. Cf. AL III.9 1. We append a Daoist comment: “The Master said: „I venture to declare that the son of the Yen family had almost become a God. If anything he did was not good, he always became aware of this; and having become aware, he did not repeat that action. As the Yi says, The first line shows the person returning from a small error. There will be no need for regret. There will be great good luck.‟” 3. The person errs repeatedly, and repeatedly returns from his or her mistake. Although it is dangerous to repeat the same blunder so frequently, there will be no error, as the person always redresses the balance. However, this is not very efficient! The Yi recommends that we should pay the strictest attention to small errors in behavior that occur in daily life. People usually pay no attention to such things, considering that they do not cause “much harm.” But the character disorder that such small errors represent, although it is so small, will accumulate with each repetition until it will lead to toal lack of control. Animal passions then obsess Nephesch, idleness and indiscipline become fixed habits in Ruach, and the result is the appearance of a tyrant, a maniac, or a “Black Brother.”

25. Wu Wang Innocence

Phallus of Fire Simplicity and sincerity, Earnestness

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Sincerity and prudence; splendid if in these matters thou hast not offended.

Free from all insincerity, press on! Good going, if thou reap with never a plough! Yet - innocence oft bears guilt's branded brow. Firmness, correctness; these bid woe begone. The good man sick? He needs no doctor-don. Time's come when silence's book is best to con.

Wu Wang indicates great progress and success, but it will be well to be firm and correct. If one not be correct, one will make mistakes, and it will not then be advantageous to move in any direction. 1. The first line shows one free from any insincerity. One‟s advance will be accompanied by good luck. 2. The second line shows one who harvests without having planted, and gets the production of three years tilling without having labored even during the first year to such an end. Such a person will find advance in any direction of movement.69 3. The third line shows calamity striking one who is free from insincerity—as in the case of an ox that was tied up. A passerby takes the ox, and the neighboring people are blamed for it. 4. The fourth line, full, shows that if one can persist in firmness and correction there will be no error. 5. The fifth lines shows one who is free from insincerity, yet fell sick. Let one take no medicine, and one will have occasion to feel glad.

69 What can beat aleatory “good” luck? As long as it lasts, that is! 6. The sixth lien shows one free from insincerity; yet, one will surely err if one should act. There will be no advantage.

A.C.‘s Commentary: The Creative Impulse informing the Will. I doubt the ―sincerity‖ translation. I think ―prudence‖ nearer, esp. Prudence as VIII. The Hermit. Virgo. Sun plus Air. 25 works by ―the appointment of Heaven,‖ or sub-conscious action. It is the ―confidence‖ which gets down a long putt. Inmost Truth, Secrecy, Subtlety. Practical good sense, self-confidence. Insight. 2. Cf. Gospel, ―I am a hard man,‖ etc. Good luck comes unsought. 3. Moral: be the one to do the sly work. 5. Take ill luck in your stride. 6. Rest after pulling off Coup.

M.‟s Commentary: 5. The fifth line may be taken as intimating the psychosomatic nature of certain diseases, specially the ones that come upon one during the Initiatic process. 6. “Lurk!” 26. Da Chu Taming Power of Earth

Earth of Phallus Great accumulation

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

The great accumulation; quit thy private virtue when state needeth it.

Peril; move not, but look within thine heart. Then, with due care, be ready for the start. Now, with good horse, well trained, play hard thy part! Block even the young bull's horns! He's safer so. Castrate the boar - its teeth will gently show. Then rule the stars - good fortune aid thine art!

Under the conditions of Da Chu it will be advantageous to be firm and correct. If one does not try to enjoy one‟s income only in one‟s own sphere, without assuming responsibilities in the hierarchy, there will be good luck It will be advantageous to cross the great water.70 1. The first line shows one in a dangerous position. It will be advantageous to stop advancing. 2. The second line shows a chariot without the harness for the horses. 3. The third line shows one urging one‟s way with good horses. It will be advantageous for one to perceive the difficulties, and to exercise daily in charioteering and methods of defense: thus there will be advantage in any direction of movement. 4. The fourth line shows a young bull steer, already wearing a cover on it horns. There will be great good luck.

70 Tuan indicates that nobles oblige. Worth implies responsibility, and the key to spiritual advancement is Service. This does not mean that you should die for beggars; it means that you should dedicate at least part of your surplu8s time and wealth (supposing you have a surplus) to the welfare of your brethren. As to the definition of your brethren, cf. AL III.49-59.

5. In the fifth line, the tusks of a domestic pig are pulled. There will be good luck. 6. The sixth line shows one in command of the firmament of heaven. There will be progress.

A.C.‘s Commentary: The Material Garment of the Creative Impulse (here heaviness). Yes! The damping down or smothering of the Creative Impulse. But there may be some hidden volcanic energy latent. By suppressing one‘s impulse one may get control eventually. Query all this: a very difficult Hexagram. Water plus Sun. Things sometimes go with unexpected ease.

M.‟s Commentary: 2. “Horses” are an ancient Eastern symbol of the human being considered as a vehicle of spiritual forces; also, a symbol of the astral body; also, in Aub practices, of a medium. The Chariot without connection for horses indicates the basic idea of the Hexagram: abstention from movement in order to accumulate energy. 3. “Charioteering:” this can be interpreted as in Book 333, Chapter 8. Methods of defense: the Banishings, Purifications, Invocations, etc. 4, 5. The young steer hardly has horns as yet, but already wears the protective coverings; a domestic pig is not as ferocious as a wild boar; indeed, it is a tame animal; yet its tusks are pulled. Cf. Libri 156 and VII. There is much precaution in all this; and the Yi always suggests that precaution is never too much. Again, Cf. AL I.38. 6. Cf. Liber VII.1-3. 27. Yi Nourishment

Earth of Fire Nourishment, upper jaw

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Nourishment; the matter and the mode, demand that thought should indicate the road.

Suffice thyself; else - how thy jaw shall quiver! Look neither down nor up, the sages say. Ill nourished, action merely means affray. But lo! Below thee bleats the tiger's prey. Improper method? Firm and cautious stay! But thou, who nurturest all, mayst cross the river.

In the Yi King, the earthy part of Fire is described by the 27th hexagram, Yi. This shows a person omnivorous in passion of whatever kind, entirely reckless in the means of obtaining gratification, and insatiable. The Yi commentary is packed with alternate warning and encouragement.

Yi indicates that with firm correction there will be good luck. We should examine that which we would nourish, and by ;pondering on it seek the right food.

1. The first line seems to say: “You leave your efficacious tortoise, and gaze at me with drooping jaw.” There will be evil.71 2. The second line shows one looking down in search of nourishment, which is contrary to what would be correct; or looking upwards, which will bring evil.72 3. The third line shows one acting counter the way of nourishing. No matter how firm one may be, there will be evil. Let one take no initiative during a whole year; whatever one may do will not bring any advantage.73 4. The fourth line shows one looking down in the search for nutrition. There will be good luck. With a tiger‟s fixed stare, unblinking, and with the tiger‟s lust, that leads it to leap after leap, the person will do no error. 5. The fifth line shows one acting counter to what is customary and proper; but should the person be firm, there will be good fortune. One should not cross the great water. 6. The sixth line shows from whom nourishment comes. Our position is dangerous, but there will be good luck. It will be advantagieous to cross the great water.

A.C.‘s Commentary: The Fixation in Matter of the Will (Formulation of magickal link). Harpocrates as seen by Freud; see Little Essays, pp. 75 sqq. Idea of self-sustained Universe; 0=2. Silence! Fire plus Earth. 1. This means you are nervous and forget things, or are clumsy. 2. Seek it on the level: or, ultimately, within. 4. Cf. Line 2.

M.‟s Commentary: 4. The contrast between 2 and 4 may simply mean that if the fool would persist in his folly…you know the rest. The tiger, incidentally, was a mysterious symbol among the Daoists. The essence of this symbol is best expressed in Blake‟s poem, “Tyger! Tyger!”

71 The tortoise is one of the symbols of the Holy Guardian Angel. Cf. Liber VII II.6-9 72 Those who wait for manna from heaven usually end by eating shit. 73 In the Yi, specific periods of time, such as “a year,” are not necessarily to be taken literally. A “year” here means, certainly, a lengthy period of time; but how long is a matter for decision in each indi9vidual case. 28. Da Guo Preponderance of the Great

Water of Air Great carefulness, weak beam

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

A weakened beam is under stress. To move in any manner spells success.

Place mats for things set down; then faults are few. Dead willow shoots; old man young wife well wooing. The beam is weak; fate's busy with the brewing! The beam curves up - loyalty did the glueing. Dead willow flowers; old wife young men pursuing! Bold wader, thine head's wet - but thou wast true!

In the Yi King, the watery part of Air is represented by the 28th hexagram, Ta Kwo. The Shape suggests a weak beam. The character, excellent in itself, cannot support interference. Foresight and prudence, care in preparation of action, are a safeguard (line i.) Advantage is to be won, moreover, by reliance on help from apparently unsuitable comrades (lines 2 and 5). This alien strength often supplies the defeat of inherent weakness, and may even create definite superiority to circumstance (line 4). In such an event, there may be temptation to undertake rash adventures, foredoomed to failure. But even so, no blame is incurred (line 6); the conditions of True Will have been satisfied, and the issue is compensated by the feeling that the right (however unfortunate) course has been adopted.

Such people acquire intense love and devotion from the most unexpected quarters.

Da Guo suggests a weak beam. There will be advantage in movement in any direction; there will be success.74 1. The first line shows one spreading mats woven of white grass on the ground before setting things down. There will be no error.75 2. The second line shows a wilting willow that starts putting out new shoots; or an old husband copulating with a young wife. There will be advantage in every way.76 3. The third line shows a beam bending up. There will be good luck. Should one day-dream of external help, there will be cause for regret. 4. The fourth line shows a beam having been braced. There is good luck. If there have been ulterior motives, one will be humiliated.77 5. The fifth line shows a wilting willow that flowers, or an old wife copulating with a young husband. There will be no praise or blame.78 6. The top line shows one boldly wading a river until the water covers one‟s head. There will be evil, but no blame.

A.C.‘s Commentary: The Imagination (in its true sense). Cf. 62 Xiao Guo similarity in name and structure. Also, the trigram ▬ ▬ Air plus Water. ▬▬ ▬ ▬.

It is a risky deal, but many come off if one uses care in planning, p[luck in extraordinary measure, evidence of sufficient will or means, and—courage, courage et encore du courage. Must be elastic, too.

74 Pure common-sense. The beam is weak? Get out from under!… 75 The querent is reminded that white was the color of simplicity and mourning among the Chinese. 76 At least, if the querent is a man, and old!… Querents are reminded of the possible qabalistic interpretation of the images, regardless of one‟s physical sex. 77 PJR Note: This line was missing in the Motta text and so I paraphrased from the Legge translation to imitate the style employed in this section throughout the work. 78 Let us hope there is at least satisfaction for the crone! Compare with line 2. Laying aside the Chinese male chauvinism, querents are again advised to interpret the images qabalistically when in doubt as to meaning. 1. Prepare plans with extreme care. 2. Coffins. Unexpected success. 3. Flabby conduct brings failure. 4. Confidence is required and surplus energy. 5. Unexpected success. 6. This does seem a bad omen. ―Great trifles?‖ ―Great painstaking in details?‖

M.‟s Commentary: Part of A.C.‟s notes above was obviously meant to deal with a particular case for which he cast the YI. It is regrettable that it is now unlikely that we will ever know what the occasion was, and what the outcome. In Line 2, his equating the image of coffins with “unexpected success” is worthy of pondering by members of a certain Grade—or Grades!… 2 and 5: Legge, in his notes, explains the symbolism of these lines in a manner which, although naïve, is practical and, in a sense, very Chinese. He says that an old husband copulating with a young wife may yet produce children—this is paralleled by the symbolism of the wilting willow that suddenly shoots anew. He also says that an old wife copulating with a young husband will not produce children—this is paralleled by the symbolism of the wilting willow merely flowering: although the flowers be nice, the tree will soon die. (He also says that no young man will marry an old woman except for monetary considerations: but whe5reh this be always true or not—and we think not—it is here bedsides the point.) This interpretation is, as we said, naïve, and its practicality is that of animal life We have nothing against animal life in itself; but it is not the life of the Initiates. Therefore we shall remark that an old willow that gives forth new shoots will prolong its individual existence a while longer; but an old willow that flowers will make possible, perhaps, the birth of new willows. Legge forgot that a flower is part of the process of reproduction of trees. Or some trees! The qabalistic (and magickal—and mystical!) interpretation is not obvious, but it is profound; also, dangerous. We would mention these verses of A.C.”

“Not babes to the war of the ages Thy dews of devotion beget; But thoughts that illumine the sages Are flower of our fashioning yet.”

Any imbecile can make physical children; but only Illuminators can make illuminates. Take the thought one step further, and ponder that better is the Illuminator who helps illuminates to become Self-Luminous—that is, Stars—and you will begin to perceive the program of the A.‟.A.‟.. All low men think they perpetuate themselves in their children, and perhaps they do; but the Brethren of the A.‟.A.‟. are not men. Cf. Liber 333, Chapters 3-4.79 “Black Brothers” need not apply!…

79 Liber 333, Cap. 3 “Great carefulness:” Cf. The Tao Te Jing, Cap. XXVII. We append a taoistic comment: “The Master said: „It could be considered enough to put the things on the ground, but if the person lays mats woven of white grass under them as well, what error can there be?

KEFALH G THE OYSTER The Brothers of AAare one with the Mother of the Child. (see Note 4) The Many is as adorable to the One as the One is to the Many. This is the Love of These; creationparturition is the Bliss of the One; coitiondissolution is the Bliss of the Many. The All, thus interwoven of These, is Bliss. Naught is beyond Bliss. The Man delights in uniting with the Woman; the Woman in parting from the Child. The Brothers of AAare Women: the Aspirants to AAare Men. COMMENTARY (G) Gimel is the High Priestess of the Tarot. This chapter gives the initiated feminine point of view; it is therefore called the Oyster, a symbol of the Yoni. In Equinox X, The Temple of Solomon the King, it is explained how Masters of the Temple, or Brothers of AAhave changed the formula of their progress. These two formulae, Solve et Coagula, are now explained, and the universe is exhibited as the interplay between these two. This also explains the statement in Liber Legis I, 28-30. NOTE 4: They cause all men to worship it.

Liber 333, Cap. 4 KEFALH D PEACHES Soft and hollow, how thou dost overcome the hard and full! It dies, it gives itself; to Thee is the fruit! Be thou the Bride; thou shalt be the Mother hereafter. To all impressions thus. Let them not overcome thee; yet let them breed within thee. The least of the impressions, come to its perfection, is Pan. Receive a thousand lovers; thou shalt bear but One Child. This child shall be the heir of Fate the Father. COMMENTARY (D) Daleth is the Empress of the Tarot, the letter of Venus, and the title, Peaches, again refers to the Yoni. The chapter is a counsel to accept all impressions; it is the formula of the Scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an object, does not worship it, but breeds a masterpiece from it. This process is exhibited as one aspect of the Great Work. The last two paragraphs may have some reference to the 13th Aethyr (see The Vision and The Voice).

Such behavior denotes the greatest care. The white grass is insignificant in itself, but through the use one makes of it, it may become important. Who advances with such careful art will commit no error.‟” The above comment did not take into account the meaning of the color white, which is added warning to the querent. (Elaboration of the above remarks on the willow that flowers and the willow that gives forth new shoots is perhaps better left for our edition of the Bagh-I-Muattar, now under preparation, and planned for publication in Equinox Vol. V, No. 4, subtitled The Oriflamme.) 29. Kan The Abysmal

Moon of Moon Pit, defile, peril

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Defile, cavern, pit: In times of danger make not sincerity of act a stranger.

Gorge within gorge, then cavern - do not go! Involve not deeplier thy dangerous case! Peril all round - Be still's the luckiest show! Instructing king's, most humble caution show! Be patient, time brings order with grave pace. Bound and beset, bewildered too? What woe!

Kan here doubled, shows the possession of sincerity, through which the mind becomes piercing80. Action will be of great value. 1. The first line shows one in the double defile, and there entering a cave. There will be evil. 2. The second line show one in the thick of the defile‟s danger. One will, however, get a little of what one seeks. 3. The third line shows one, whether coming or going, climbing or descending, faced by a defile. All is danger to one, and unease. One‟s efforts will lead to the cave of the defile. Let one be still. 4. The fourth line shows one with a bottle of spirits, a basket of rice and clay pottery. One imparts one‟s important lessons as intelligence permits81. There will be no error in the end. 5. The fifth line shows that water has not yet reached the top of the defile; but soon there will be order. There will be no error.

80 Emphatically so. The mind‟s sensitivity to nuances and the subtlest messages is never so great as in moments of pure sincerity. We define sincerity here as an attempt at candid communications with other minds. We may not be successful in getting our message across; but we perceive with stark clarity, why! 81 Intelligence may be interpreted as Binah, or as 666, according to the case. 6. The sixth line shows one bound with cords of three strands or two strands82, and placed in the midst of thorns83. During three years one does not learn one‟s true course84. There will be evil.

A.C.‘s Commentary: Restriction. This is the pure human feminine symbol: but also Gimel. She is bound very strictly to the female formula. Can be a very good hexagram. One can use the defile. It may, in fact, equal Via or Populus. May mean a difficult and/or dangerous journey, or a retirement. ―Enter the Path of Darkness that thereby I may attain the light.‖ Might mean popularity. Water plus Fire.

M.‟s Commentary: The trigram Kan means water, and here is doubled. This strongly suggests the Sea of Binah. At any rate, the reader is referred to the Dao De Jing, chapters VIII, XXXII, XLIII, LXI, LXIV, LXXVI, LXXVII, LXXVIII. As to how to use the defile, we can only refer the serious student to Libri 156 and 370; in A.C.‟s sense, perhaps particularly to this last. But one must know the former in order to make good use of the latter!

82 Again, may mean Binah or Chokmah. 83 Cf. Liber VII: II.16 84 The True Will, or its particular Bud at the time-space node. 30. Li The Clinging

Sun of Sun Inherent in, attached to, Docility

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Sun! Attachment. Be thy way docile as well as firm—then see good fortune smile.

Confused at start? Let reverence befriend. Here's fortune - rightly placed and clothed in yellow; Accept thy ills with cheer or worse attend. Abruptness—fie: thus fire and death descend. Luck comes to aid thee, melancholy fellow. In victory be just—a noble end.

Li shows it will be advantageous for one to be firm and correct; thus there will be free course and success. Let one also cultivate a docility like that of the cow, and there will be good luck.85 1. The first line shows one beginning to move with uncertain steps. But one walks reverently, and there will be no error. 2. The second lien shows one in one‟s right station, wearing yellow. There will be great good luck. 3. The third lie shows one in a position like that of the setting sun. Instead of playing on one‟s instrument of clay, and of singing for it, one moans like an eighty-year old. There will be evil.86 4. The fourth line shows the manner of its subject‟s coming. How abrupt is it, as if with fire, and death, causing panic!87

85 The cow is sacred to Hathoor, the “House of Hoor” (Hat meant house in Egyptian). Cf. the Tantrs. 86 The “setting sun” again is Hathor. As to the rest of the verse, cf. LXV I 30-31, ii 30-32, iii 21-25. 87 Cf. LXV iv 39-40. 5. The fifth line shows one shedding torrents of tears and moaning with pain. There will be good luck.88 6. The sixth line shows the king89 employing the person in his punitive expeditions.90 With admirable success, the person subdues the rebel chiefs.91 Where the person‟s prisoners were not accomplices, the person does not punish.92 There will be no error.

A.C.‘s Commentary: Realization (with the necessary defect). The Great Work of Tiphareth. The male compement of XXIX. This hexagram, when bad, can be beastly for holding things up and for accidents. Net-making. Water plus Air. 1. The virgin‘s modesty, advancing to yield. 2. Harmony with the H.G.A. 3. Self-consciousness. Success. 4. The Orgasm. Evidently an error in translation. The rejection is the fear, which is failure. 5. Scorpio. Capricorn. 6. Rule over ―the Four Great Princes‖

M.‟s Commentary: When A.C. writes “Realization” and adds “with the necessary defect”, he is referring to a fact which has been a constant experience of Initiates for ages: that every one of our Works has an unexpected flaw. This fact was symbolized in the Illiad by Achille‟s heel. Notice that the hero‟s debility was due to the hand of his goddess mother interposing itself between the miraculous water and his skin, in the very act by which the goddess tried to make her son invulnerable. Actually, perhaps I should have said necessary flaw, as A.C. did, instead of “unexpected.” But I refuse to accept the limitation as final, permanent, or an act of “Fate.” I am a Thelemite, and “Fate” is disposed of in AL iii 17. If the goddess had realized her mistake, she would merely have had to dip her son again, this time holding him by the other heel. The Yi advises extreme care in our work, and th ultimate flaw of a perfect opus—the only one I am willing to allow—is that of Separate Existence. At least, at the present stage of evolution of our species. Let all creators, be they artists or scientists among ye, Cf. AL ii 71-72, and laugh at fate and flaws!

88 Cf. LXV iii 30-31; 39-46. 89 The Lord of the Aeon. Aiwass is the Minister, 666 is the Prince-Priest. 90 Cf. AL iii 11. 91 This may refer to the Abramelin operation. 92 Cf. the Fourth Hexagram. 31. Xian Influence

Water of Earth Influencing to action, All, jointly

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Mutual influence; good fortune bless Man's firm correctness with the tide, success.

Would'st walk? To move thy toes alone is a flaw; But calves? 'Twere surely better to withdraw. Thigh's too? Cling close to leaders? Thou wilt rue it. Insited plans? Only thy friends pursue it. But shrug thy shoulders! God shall gladly view it. The wag not thy toungue, nor drop thy jaw!

In the Yi King, the watery part of Earth is represented by the 31st hexagram, Hsien. This has the meaning: Influence. The commentary describes the effect of moving various parts of the body, from the toes to the jaws and tongue. This is rather an amplification of what has been said above than an exact correspondence; yet there is no discordance. The general advice is to go forward quietly without overt attack upon existing situations.

Xian means there will be free course and success. Advantage will be in firmness and correctness, as when one marries a young lady93. There will be good luck. 1. The first line shows one moving one‟s toes94. 2. The second line shows one moving one‟s shins. There will be evil. If one becomes still, there will be good luck.95 3. The third line shows one moving one‟s thighs, and following closely on others. Advance will cause regret. 4. The fourth line shows the type of firm correction that leads to good luck, and avoids any regret. If one be irregular in one‟s movements, only one‟s friends will follow one‟s purpose. 5. The fifth line shows one moving the flesh along the spine above the heart.96 There will be no cause for regret. 6. The sixth line shows one moving one‟s jaw and tongue.97

A.C.‘s Commentary: The Slow Flowing of Matter. (Binah attracting Malkuth.) It implies ease of movement in steady conditions. Suggests the gentle flow of a river through flat land, all elements harmonious. Cf. 52, Kan, Earth of Earth. This is the Key to the whole mystery of why this section begins as it does; for Earth of Earth shows the ultimate of Matter ready to begin again by awakening the eld of the All-Father. F3 or M3+F2. Air plus Moon. F4 3 & 4. Has Legge cut out Lingam in 4? I think so. 5. Query: Shrugging his shoulders?

93 Let feminists lay low. “young lady” does not mean a “virgin,” or a “maiden,” but a young woman of “noble class,” or high status; meaning, a female from an at least moderately rich family. Even if we take into account the normal prejudices of the time, we see that the Yi would look askance (or at least, “King”: Wen would!) on opportunistic men who marry a woman of possessions without loving her, or—lacking this—without bringing to the match some concrete wealth of their own. Howbeit we may disapprove of “marriages of convenience,” or of marriage itself as an institution, we must admit that the Yi holds a very austere view of that institution‟s ecology. [PJR Note: A true marriage is a dissolution of separateness between two individuals; a dissolution of the separateness, of egotism, yet not necessarily of the ego, per se. There is neither institution nor Priest that can create this for someone.] 94 The first symbol of initiative or movement; no further comment as to it good or bad luck is given. 95 Compare with the first line. One would deduce that small movements are considered harmless—perhaps because they might pass un perceived! —But wider movements, no. 96 The Anahatta. Cf. the references. 97 No blame is implied, but Cf. the Dao De Jing, Chapters XVII, XX, XXIII, XXIV, XXVIII, XXXV, XLI, XLIV, XLIX, LVI. M.‟s Commentary: The 31st Hexagram implies the beginning of a “second section” of the Yi. The above equations by A.C. are reproduced as written. We do not know their meaning. As a mere possibility, we suggest M=Matter and F=Father. But we do not know if this is so.98

98 PJR Note: This seems rather obvious and it‟s surprising that Motta did not see it. But M is Male or the Active force of Air (Crowley follows the formula with “Air plus Moon.”) and F is Female or the Passive force of the Moon‟s „Watery‟ nature. The exponents attached to these symbols are a bit more difficult to decipher. As the process of creation involves a constant unfolding of the allegory of the Knight mating with the Princess, satisfying her (Cf. AIMA) and transforming her into the Queen who awakens the eld of the King or All-Father, so these exponents may represent numbered steps in that process. The third step would be that, which takes place in the Ruach at Tiphareth, with Briah and Atziluth being steps one and two. And then of course, the fourth step would be what takes place in Assiah, the fourth world; Earth of Earth, as per the second paragraph in Crowley‟s comment. 32. Heng Duration

Fire of Air Perseverance, Keeping to the path

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

By persistence are great empires built. There is no law beyond do what thou wilt,

Lust of result mars will in every way; But steadfast purpose spans the vast abysm. Maintain thy virtue - heed not criticism! Seek not reward; thy work be its own chris, Passion love wins, where active loses, fray; And violent efforts end in swift decay.

In the Yi King, the fiery part of Air is represented by the 32nd hexagram, Hang. This is the first occasion on which it has been simple to demonstrate the close technical parallelism which identifies Chinese thought and experience with that of the West. For the meaning is long continuance: "perseverance in well-doing, or continuously acting out the law of one's being", as Legge puts it in his note on the hexagram; and this seems incongruous with the Qabalistic idea of violent energy applied to the least stable of the elements. But the trigram of Air also indicates wood; and the hexagram may have Suggested the irresistible flow of the sap, and its effect in strengthening the tree. This conjecture is supported by the warning in line 6: "The topmost line, divided, shows its subject exciting himself to long continuance. There will be evil."

Allowing this, the image of "the extended flame of mind", as Zoroaster calls it, may well be subjoined to the former description. It is the True Will exploding the mind spontaneously. The influence of Taurus makes for steadiness, and that of the first decanate of Gemini for inspiration. So let us picture him, "integer vitae scelerisque purus", a light-shaft of the Ideal absorbing the entire life in concentrated aspiration, passing from earthy Taurus to exalted Gemini. Here, too, is shewn (as in the Yi) the danger to the subject of this symbol; for the first decan is the card called "Interference"; or, in the old pack, "Shortened Force".

Heng means successful advance, without error. Bu the advantage is in that one be firma and correct; then movement in any direction will be advantageous. 1. The first line shows one deeply desirous of long continuation. Even with firm correction there will be evil; there will be no advantage. 2. The second line shows all occasion for regret vanishing. 3. The third line shows one who does not continuously uphold one‟s virtue. Some will mention this as demerit. No matter how firm the person may be, there will be occasion for regret. 4. The fourth line shows a hunting field without game. 5. The fifth line shows one continuously keeping the virtue symbolized by the Hexagram. This will bring good luck in a wife, bad luck in a husband99. 6. The sixth line shows one flogging oneself into long continuance. There will be evil.

A.C.‘s Commentary: The Will of the Consciousness (Good or bad as one is intitiate or no. Stet.). Long continuance=persistence. It is correct conduct. BUT: Things don‘t go as planned. It is fatal to ―press;‖ yet one ought to do so. Go ahead with Will. Mental agitation and irritability. Note: Tuan contradicts You (!) violently. The Appendixes confirm Tuan.

M‟s Commentary: To Magicians, especially “White” (meaning, ecological) ones: The more complex an Opus is, the more things will tend to deviate from the original project. How to deal with this problem is as yet in the experimental stage. There is not sufficient consensus even for preliminary statistics, that is, “theories,” to be established. (Sufficient statistics=”laws”). Let pioneers be forewarned and—if they Will— pioneer! Always keeping a Record, of course: to the benefit of future generations, of Magicians or otherwise.

99 To Initiates, this should be referred to Thelemic Qabalah symbolism, regardless of one‟s physical sex. 33. Dun Retreat

Phallus of Earth Returning, avoiding, retirement

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

A retirement. Though thy force be spent. Adroit withdrawal masters the event!

Peril! Withdraw! Keep still - though tail yet show. Hold fast thy purpose subtly, even so. Gracious to them that bind thee; hate their ire; maugré their will, the great have wit to retire. Retreat in order - even the gods admire. Retreat with dignity - rekindle fire.

In the Yi King, Sol in Virgo is represented by the 33rd Hexagram, Thun, “Big Air”. It means “retiring;” and the commentary indicates how best to make use of that maneuver. This is congruous enough with the essence of Virgo, the secret withdrawing of Energy into the fallow Earth. Populus, moreover, is the Moon retiring from manifestation to her conjunction with the Sun.

Dun indicates successful progress. Up to a point, it will be advantageous to be firm and correct100. 1. The first line indicates a retreating tail. The position is dangerous. There should be no movement in any direction101. 2. The second line shows one keeping one‟s purpose as if this were tied with a strap of the hide of a yellow ox, which cannot be ruptured. 3. The third line shows one withdrawing but bound—to one‟s discomfort and peril. If the person deals with those binding one as if nourishing a servant or a concubine, this will bring good luck102. 4. The fourth line shows one withdrawing in spite of one‟s wishes. In a superior person, this leads to good luck; low people would be incapable of this. 5. The fifth line shows one withdrawing admirably. With firm correction there will be good luck. 6. The sixth line shows one withdrawing nobly. There will be advantage in all respects.

A.C.‘s Commentary: The Creation of Matter. (Renunciation of the Buddha?) Onanism? Sun in Virgo=ripening, fructifying=8 of , Lord of Prudence. ―Big Air.‖ Air plus Air. Phallus of Earth somehow suggests the Oedipus Complex. 1. ―Strategic retreat‖—or, rout? Which? 2. No. It means ―Lurk! Withdraw!‖ 3. No. It is to keep hold of True Will through withdrawing. He should keep them well-fed, at ease.

M.‟s Commentary: 2. This line is an excellent example of “mixture of the planes.” Yellow was a “fortunate” color among the ancient Chinese; consequently, they thought the hide of a yellow ox was the strongest leather available. The ox‟s state of health before slaughter, the ox‟s pedigree, age, and the manner of curing the hide were non-essentials. Of course, we are not accusing the Duke of Zhou of such silliness: he merely employed the language of his times. “Strap of the hide of a yellow ox,” therefore, simply means an extremely strong leather strap. The context is that one keeps one‟s purpose with the utmost firmness possible. 4. A superior person is capable of controlling his or her impulses and appetites, and withdrawing; low people are incapable of such self-control, especially in circumstances where other low men would accuse them of cowardice or weakness. Cf. the Dao De Jing, Chapters XV, XVII, XX.

100 Meaning that after that point, it may be more sensible to act otherwise! Cf. Liber 370:V.16 101 A tail presupposes an animal, or a condition in which a human being is reduced to the level of an animal (this is not always of one‟s making—at least, below the abyss!). 102 The binders are to be treated gently, even generously—but as servants, or underlings. 34. Da Zhuang The Power of the Great

Fire of Phallus Violence, The Great Ram

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Great strength. Be firm and self-reliant; But - tyrannous to use it like a giant!

Plant firm thy feet, but dare not yet to move! Thy firm correctness exercise and prove. Fences entangle rams who blindly shove. Strength fails to force some gates that yield to love. Thine purpose gained, relax - nor tax thine heart so; Once tangled, the best chance is - to know thou art so!

Da Zhuang means that it will be advantageous to be firm and correct. 1. The first line shows one manifesting ones strength in one‟s toes. But advance will surely lead to evil. 2. The second line shows that with firm correction there will be good luck. 3. The third line shows, in the case of low people, someone who is always ready to use violence; and in the case of a superior person, someone whose rule is not to do this. Even with firm correction the position will be dangerous. A ram butting against a fence, and thus entangling its horns103. 4. The fourth line shows that firm correction leads to good luck, and occasion for regret vanishes. The fence opens itself without entangling the horns. The force is lie that in the spokes of the wheels of a large chariot. 5. The fifth line shows one who loses one‟s ram in the ease of one‟s position. There will be no movie for regret104.

103 According to the situation, Cf. “Fence” in the Qabalah—especially the Thelemic Qabalah! 104 The may mean that the initiative of butting against obstacles, symbolized by the ram for centuries, is abandoned once one feels at ease. 6. The sixth line shows the ram butting the fence, and incapable of withdrawing or of advancing as it would like. There will be no advantage; but if the person sense the difficulty, there will be good luck105.

A.C.‘s Commentary: The Motion of the Will. Houses and roofs invented. ―Big Water.‖ Water plus Water. Sun in Taurus. 3 and 6 may sometimes boss the whole show. Everything gets stuck; expected good news delayed or absent; or there is actual disappointment. 5. Complacency dangerous. This Hexagram mans great and solid power settling down as for defense, not exerting itself to change things. ―Leave well alone.‖

105 It is indeed a pity that Legge was not an initiate, and the Chinese words rendered, respectively, as “advantage” and “good luck,” are not better defined. We are top suggest the advantage refers to the effect from a cause, while good luck refers to aleatory manifestations: the sort usually defined as help from heaven”—meaning, the Supernals. The facto infinite & unknown manifesting itself in one‟s favor—as one interprets “favor” below the Abyss. 35. Jin Progress

Sun of Kteis To advance (good)

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

To advance—when thou hast won folk ease, Thy lord shall give thee gifts and dignities.

Firm, patient and great hearted, wait thy day: Move with regret - the royal mother's way! Confidence thus begotten, why delay? Advance by stealth; the marmot guide thee yet. Woo not success; the games's the game to play. Use power with caution or beware regret!

In Jin we see a princely one who assures the ease of one‟ dominions; presented with many horses, and thrice in a day received at interviews.106

106 By his or her hierarchic superior, one presumes. Although female rulers seldom happened in ancient China, they were accepted on an equal foot with the male when they did appear. The same happened in Egypt. The sexual differentiation is, in most cases, a defect of language, not of thought, in the Yi; and when it is deliberate, it should be interpreted qabalistically by the Thelemic student, male or female. It may be noticed—by incipient Gloria Steinem‟s among our readers—that we take care to include women in our translation (not true of the original, or of Legge‟s version), but do it “secondarily;” he or she instead she or he. We are incarnated as a male, and this is the reason why we put the male “first;” had we been incarnated as a woman, we would probably put it otherwise. It is not a matter of prejudice, but of personal immediacy. As we believe we have remarked before, we are a male chauvinist—by birth. But we choose to place and time to manifest this chauvinism, and this is neither the time nor the place. Not would the average male chauvinist, or the average feminist be able to guess where our necessary prejudices in sexual matters (necessary in terms of the limitations inherent in incarnation in a sexually differentiated organism) pop up. Or why. [PJR Note: Here again, we see the use of the pronoun “we.” This I reiterate is more than likely a symptom of Motta‟s emergent megalomania. Even more interesting is his assertion of male chauvinism. If one is truly living as a Thelemite with the full consciousness thereof, this should have been fully eradicated from one‟s tendencies. That he could choose to assert this or not assert this character flaw shows his consciousness to still be partially in the Piscean Age and not fully in tune with the Aquarian Age. So like Crowley, Motta remains still a product of his times. If we consider Crowley a prophet and Motta a scholar, in both cases, we cannot consider either an Avatar; that remains to be found in the person of another.] 1. The first line, divided, shows one wishing to advance, but kept back. Let the person be firm and correct, and there will be good luck. If people do not trust one, let one maintain an open and generous mind, and there will be no error. 2. The second line shows one appearing to advance, but with a sad mien. If one be firm and correct there will be good luck. One will receive this great blessing from the grandmother.107 3. The third line shows one trusted by all around. All occasion for regret will vanish. 4. The fourth line shows one appearing to advance, but like a marmot.108 No matter how firm and correct one may be, the situation is dangerous. 5. The fifth line shows all occasion for regret vanishing. Let one not worry about success or failure. Advance will be fortunate, and advantageous in every way. 6. The top line shows one advancing one‟s horns.109 But the person uses them only to punish his or her own city. The situation is perilous, but there will be good luck. No matter how firm one may be, or how correct, the will be occasion for regret.110

A.C.‘s Commentary: The Realization of Desire. Kteis plus Air? 5. Let him not concern himself about whether he shall fail or succeed.

107 Depending on the plane of discourse, Binah or Nuit. 108 That is, blindly: with no sufficient data to caculate the probabilities of the oucome of one‟s initiative. This is sometimes necessary—especially in the blind ordeals! 109 Cf. Libri XXV and V. 110 Certainly, if you are punishing your own city! 36. Ming Yi Darkening of the Light

Kteis of Sun Intelligence, wounded

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Intelligence sore hurt; reflect on the position rigidly correct.

Hurt? Droop thy wings and fast, while critics leaguer. A horse may save one wounded in the thigh. Thy great foe taken, be thou not over eager! Escape from night by mind's propriety. Think how the court of Ki met destiny. At last earth swallows him that trod the sky.

Ming Yi indicates that it will be advantageous to perceive the difficulty, and to keep firm correctness. 1. The first line shows one flying, but with drooping wings. When a superior person is undergoing a retirement, one can go three days without eating. Wherever one goes, people may scorn us. 2. The second line shows one wounded in the left thigh. One saves oneself through the force of a good mount; and has good luck. 3. The third line shows one hunting in the south, and restricting the great brigand chief. One must not yearn after quick and immediate solution of every problem. 4. The fourth line shows one having entered the left side of the belly of the darkness. One can execute the deed proper to the situation, and leave the door and the gate of the chief of the brigands. 5. The fifth line shows how the Count of Qi fulfilled the conditions indicated in the Hexagram. It will be advantageous to be firm and correct. 6. The sixth line shows no light, but darkness. One firs6t went up to heaven; one‟s future lies underground.

A.C.‘s Commentary The Expansion to Infinity of Realization (thus including the Trance of Sorrow, and 5=6 work.) One is liable to make silly mistakes, as well as to be misunderstood. 6. A sudden collapse of the formula—to be followed by the revival glorified as by the Osiris formula.

M.‟s Commentary: “Intelligence Wounded” may be taken to refer to the Defeat of Ruach, which equals Initiation in the Second Order. Cf. Libri LXV and XVI; especially the latter. Students are warned, however, against interpreting the Hexagram always in this specialized way. Suum cuique111. 2. The left thigh may symbolize the feminine side of the creative faculty, be one male or female in one‟s physical vehicle. A good mount may mean one‟s personality, or one‟s Nephesch. Students are referred to the injunction in the A.‟.A. Oaths and Tasks as to the need of great care with one‟s physical health, which is the source of one‟s nervous, mental and moral energy. 3. The Abramelin Operation. To the Northern Hemisphere, the South was a symbol of heat and aridness; hence the “Demon Prince of the South,” etc. Crossing the Equator reverse this particular symbolism. Cf., also, the Abomination of Desolation for a spiritual interpretation of such archetypes. AL III.19-20, and the commentaries thereon. 4. Again the left side = female or passive symbolism. Whether one is incarnated as a man or as a woman, the soul surrenders itself to the impact, or onslaught,, of the Angel. His spear wounds us—Amfortas‟ wound, also Parzifal‟s wound, and any Adept‟s! Cf. Wagner‟s libretto. The “belly of darkness” is the cave in the Mount Abiegnus, Wherein lies the Vault of the Adepts. *Cf., Liber CCXXXI—A Personal Research112, the appropriate passages, sigils, and notes.) “Leave the door and the gate,” etc.” Subtract one‟s self from the control and conviviality of the False Master—Klingsor—the Ego. Again, Cf. Wagner‟s libretto to Parzival. 5. The Count of Qi had sworn loyalty to the house of Shang, and although he privately admired the Duke of Zhou (“King” Wen), and disapproved the behavior of the King Zhou Xin, the Shang tyrant, he faithfully upheld his vassal‟s vows, nevertheless abstaining from any deeds unworthy of a nobleman and an honest man. As it will be promptly understood from the conditions of the time, that we described in our introduction, this was as hard as walking on a tightrope. The Count is remembered with admiration and respect in the Chinese annals. Cf. AL III.57-59. 6. “Went up to heaven:” Crossed the Abyss. “His or her future lies underground;” Must become a Magister Templi, and do the Work appointed. Cf. Liber 418.

111 PJR Note: A Latin phrase that may be rendered as: “To each his own.” 112 This is found only in Motta‟s Equinox Vol. V, No. 2 37. Jia Ren The Family

Air of Sun Household, wifely duty

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

The household: This right rule's its base! The wife be firm, correct, in her own place.

First, proper law's the necessary thing. House keeper, keep the house with modesty! Be stern for idleness and chattering. Thus fortune helps enrich the family. All share the luck of the high handed king. Sincere, majestic, the end's glittering.

For the economy of the family, the most advantageous thing is that the wife be firm and correct113. 1. The first line shows one establishing discipline in one‟s family114. 2. The second line shows one unconcerned with externals, in one‟s central place, attending to the preparation of food. Through this firm correction there will be good luck. 3. The third line shows one treating family members with great severity. There will be occasion for regret; there will be danger; but there will be good luck. If wife and children were always laughing and chattering, there would be motive for regret in the end115. 4. The fourth lie shows one enriching one‟s family. There will be great good luck. 5. The fifth line shows the crown‟s influence extending to the family. There is no motive for anxiety; there will be good luck.

113 Cf. the soul as wife to the H.G.A. 114 We must emphasize again that, if one interprets the hexagrams from an Aspirant‟s point of view, one‟s physical sex is immaterial here: the “wife” is the initiated soul, in any case, and the “family” are all the faculties and/or “familiars.” 115 Thus, it is safer to be severe and wary, for protection of the very comforts that would make the family careless. Ancient Chinese homely wisdom, but easily applicable to our own difficult times. Cf. Hexagram XII, Line 5. 6. The sixth line shows that one has sincerity and true nobility. There will be good luck in the end.

A.C.‘s Commentary: The Communication (to others) of one‘s Realization. ―The Oracle of the Sun.‖ The Utterance of the Light: The Manifestation in consciousness of the Human Nature. Phallus plus Earth.

38. Kui Opposition

Sun of Water Disunion, family discord

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

All's disunion, mother of distress; But in small matters there may be success.

Lost steeds return; bad men may yet take thy way; Thy lord may chance to meet thee - in the byway. Baffled and punished? Bide time's amnesty. Alone and disunion? Friends on highway Joined with thy minister thy course is free. Pigs? Ghosts? Foes? Nay! Go forward on the skyway.

Kui means there will be success in little things. 1. The first lien shows that one lost one‟s horses: let the person not yearn after them; they will come back of themselves. Occasion fore regret will vanish. If one should meet evil men, one will make no mistake. 2. The second line shows one meeting one‟s superior in a byway. There will be no error116. 3. I the third line we see one whose chariot is pulled back; the yoked oxen are pulled back; one is subjected to shearing and one‟s nose is cut off. There is no good beginning, but there will be a good end117. 4. The forth line shows one alone in the midst of disunion. One meets the good person, and they join in sincere aspiration together118. The position is dangerous, but there will be no error. 5. The fifth line shows occasion for regret vanishing. One joins one‟s relative119 as if biting through a piece of skin120. When one advances with such help, what error could there be?

116 Cf. LXV:V.9 117 Cf. LXV:I.12-17; II.62; AL:I.38 118 Cf. VII:II.23-33; VII.11-14; 41-45 119 Cf. LXV:III.36 120 Cf. LXV:III.39; VII:V.47; CCCXXXIII, Cap. 31. 6. The sixth line shows one alone amidst disunion. A pig with muddied back, a chariot full of ghosts! First the person strings the bow, then lowers it, for it is not a brigand who comes, but a close relative121. Advancing, one will meet with rain, and good luck.

A.C.‘s Commentary: Realization of (the imperfection of) Pleasure; of Images. Bows and Arrows. Sun on Water breeds mirages and phantoms. Putrefaction. Fire plus Phallus. Mirage: Fata Morgana. 6. (a pig bearing on its back a lot of mud)

M.‟s Commentary: Cf. A.C.‟s comment on Line 6, above this image must have had a particular meaning for him at the time. The entire verse refers to magickal obsession by demons, in one sense; and the right attitude towards such attacks is to be found in A.C.‟s own poem, There is no other God than He (or The Devil‟s Conversion), in Konx Om Pax. Magickal images of demons seem confused nightmarish combinations of human and animal parts. Students should take into account that man evolved from terrestrial living forms, and recapitulates, in the fetal stage, the pilgrimage from monas to “homo saps,” passing through insect, fish, amphibian, bird and mammal in the first three months of gestation. Indeed, only in the third month, when it finally acquires human shape, can a fetus legitimately be stated to harbor a human soul. Demonic shapes symbolize substructures of the human brain, or attempts at communication and symbiosis between diverse species. One more reason why not to fear or scorn demons, but to try to integrate them in one‟s vision of the universe. Mankind can progress only through experiment; and the demonic forms symbolize experiments in evolution. Some such experiments lie in the past, and became “dead ends;‟‟ some are still open to development. Who can tell where this or that will lead? Therefore the wise aspirant interferes as little as possible with natural processes, limiting himself or herself to the doing of his or her own True Will. Cf. Liber Librae, vv. 6-9, 18, 21. The pig is sacred to Hathor; and a pig with muddied back may be interpreted in many different ways. It is a pity that A.C.‟s interpretation in this particular occasion is unavailable; but it is obvious that the Yi„s message is that, no matter how unpleasant the appearance, it is a near relative who is behind it! Step on cockroaches as you please; but think not they are extraneous to your Cosmic Consciousness. Remember Kafka‟s Metamorphosis?

121 Cf. LXV:III.30-32; VII:II.34; but also, CCCXXXIII, Cap. 34. 39. Jian Obstruction

Moon of Earth Lameness, immobility, difficulty

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Incompetence and lameness; time For the great man to aid thee in the climb.

Advance adds trouble; stillness aids thee now. Keep struggling with no self to mar thy vow. Advance not; seek again thine ancient clan; Advance not; be with those united thou. Struggle: Friends come to prosecute thy plan. Advance not! Wait for aid from the great man.

In Jian advantage is in the southwest, the opposite in the northeast. It will be advantageous to meet the great person.122 With firmness and correction there will be good luck. 1. The first line tells us that advancing will merely be lead to further impediment, while to remain still will bring praise. 2. The second line shows the crown‟s minister123 fighting against difficulty after difficulty; and not through self-seeking. 3. The third line shows a person advancing to troubles. One remains still or withdraws. 4. The fourth line shows a person advancing to troubles. One remains still or gets allies.124

122 The boss, the H.G.A., or 666, as the case may be. 123 The employee, the Initiate, or Aiwass Himself, as the case may be. 124 Reinforcements. 5. The fifth lines shows a person struggling against the greatest troubles, while friends come to help. 6. The top line shows a person advancing to troubles, while to remain still would bring merit. There will be good luck, and it will be advantageous to meet ht great one.125

A.C.‘s Commentary: The Restriction caused by the Body. Air plus Kteis. Tuan: ―Found in the southwest,‖ i.e. Air or Kteis. ―Contrary in the northeast,‖ Fire or Earth. Appendix—Tuan. Southwest is occupied by Kun.

M.‟s Commentary: In this matter of the cardinal points the Thelemic student is again referred to Libri CC, V, XXV and XXXVI.

125 It is purposefully not clear whether the good luck results from remaining still or braving the difficulties. 40. Xie Deliverance

Fire of Moon Unraveling (a knot, etc.)

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Loosing; if all's won, return and rest. If partial gain, quick action will be best.

Begin to loosen - Straight and clear the way. Rid fields of foxes; fill the golden quiver. Beggars on horseback tempt the brigand's play. Stand not to oppose the friends come to deliver. Remove all wrong; then all men own thy sway. The prince the falcon on the wall shall slay.

In Xie advantage lies in the southwest. If further movement be unnecessary, it will be advantageous to withdraw. If further movement be needed, it will bring good luck to execute it at once. 1. The first line shows a person who makes no error. 2. The second line shows one catching three foxes when hunting, and getting the yellow arrows. With firm correction there will be good luck. 3. The third lie shows a porter with his or her burden, yet riding on a chariot. This will tempt thieves. No matter how firm and correct one be, there will be occasion for regret. 4. To the fourth line is said: Remove your toes. Then friends will come and there will be mutual trust among ye. 5. The fifth line sows the superior person fulfilling the unction of solving problems, I which case there will be good luck and even low people will show trust. 6. The sixth line shows a feudal price or princess shooting a hawk on the top of a high wall, and hitting it. There will be advantage in every sense.

A.C.‘s Commentary: The Will breaking up Restriction. Loosing=Solution=Dissolution. 4 of [water hexagram] (sic) = The burning up of the refuse—of the Past. Kteis plus Water 3. Moral for millionaires! 4. Throughout the Yi ―toes‖ seem the symbol of premature aggression—policy of pin pricks.

M.‟s Commentary: 2. Getting three foxes on one hunt was remarkable, and deserved the rpize of yellow arrows—yellow being the color of distinction. Nothing succeeds like success!…Even when good luck is the main factor in it. 3. We append a Daoistic comment: “He is a porter, yet travels by chariot, thus provoking thieves. To bear burdens is the office of an inferior person; a chariot is the vehicle of a superior person. When an inferior person rides the vehicle of a superior one, thieves will think of depriving him or her. When we are disrespectful towards our superiors, and tyrannical towards our inferiors, thieves will desire to attack us.” Presumably, this is a telepathic effect; but it should be remarked that a country or society delivered to disorder does not work thus. There, thieves will ally themselves with the insolent or the bully6, rather than attack such. In any case, there is One who rides a chariot and carries a burden—and is no thief. Cf. Atu VII. On a purely mundane level, rich people are again being advised to avoid ostentation. This, incidentally, has always been the policy of the great fortunes that re more than two or three generations old in the West, and is practically in the blood of the Chinese. 6. Cf. VII:I.1-3. However, the worldly meaning is again of a difficult long shot that comes out right.

41. Sun Decrease

Earth of Water Diminution

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Diminution; be sincere; the price is not the measure of the sacrifice.

Leave business to help friends, but yet be wary: Guard against action; of the cash be chary! Three walk, one's gone; one walks, and meets a two. By friendship one finds woes becoming few. Here's tortoise shells from friends o'dignitary, Prudent though kind, well served by chosen few.

In the Yi King, the earthy part of Water is represented by the 41st Hexagram, Sun. This means diminution, the dissolution of all solidity. People described by this card are very dependent on others, but at the same time helpful to them. Rarely, at the best, are they of individual importance. As helpmeets, they are unsurpassed. In Sun, if there is sincerity, there will be great good luck; absence of error; firmness and correction than can be dept; and advantage in any movement. How can this be put to use? Present two baskets of grain in sacrifice. 1. The first line shows one leaving one‟s own affairs and hastening to help. One will commit no error; but let one consider how much of oneself it is fitting to contribute126. 2. The second line shows it will be advantageous if one keeps firm correction; one‟s action will be harmful. One can help others without depriving oneself127. 3. The third line shows how, of three people walking together, the number decreases by one; and how one, walking alone, will meet a friend. 4. The fourth line shows one decreasing one‟s discomfort through others‟ help, and rejoicing. There will be no error128. 5. The fifth line shows people offering one ten pairs of tortoise shells and accepting no refusal. There will be great good luck. 6. The top line shows one who benefits others without depriving oneself. There will be no error. With firm correction there will be good luck. There will be advantage in every movement. One will find ministers, more than can be counted by their clans.

A.C.‘s Commentary: The solidifying (hence partial interpretation) of the Soul. Malkuth acting on Binah. Cooperation. Fire plus Sun. 3. ―Two‘s company; three‘s none.‖

M.‟s Commentary: 3. A.C.‟s comment refers to one of the commonest initiatic ordeals, that of dedication, and should not be taken to imply a belief in monogamy, for instance! One can have ten wives (or ten husbands!); but the wise Aspirant concentrates on one Method and one Master.

126 The formula of self-sacrifice is not popular with the Yellow School. Those who are willing to help deserve respect only if they keep their common-sense; ruining yourself to save another can only be justifiable if that other embodies your own concept of your best interests; and you better make quite sure that he or she can be “saved” through your ruin! Sometimes, one who fights and runs away lives to fight another day. In short, “all must be done well and with business way.” 127 You can teach people to fish for themselves, rather than deprive yourself of your haul in their favor: this encourages beggary, that, self-sufficiency. Also, Cf. Line 1. 128 Notice that the oracle does not state that there will be praise. It is better not to need any help! 42. Yi Increase

Air of Fire Addition, increase

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Increase; now's no time to sit and shiver; but to move on, even to cross the river.

Success excuses boldness; face thy fate! Good omens and true virtue joined, essay! Ill leads to well, for him who leads the way; Even the capital remove he may. Let all men share in thine approved estate! By soul's disorders realms disintegrate.

In the Yi King, the earthy part of Fire is described by the 27th hexagram, Yi. This shows a person omnivorous in passion of whatever kind, entirely reckless in the means of obtaining gratification, and insatiable. The Yi commentary s packed with alternate warning and encouragement. Yi indicates that there will be advantage in any movement; it wil be advantageous to cross the great water.

1. The first line shows it will be advantageous that one, in one/s situation, make a great movement. If this be very fortunate, one will be accused.129 2. The second lie shows people adding to one‟s stores ten pairs of tortoi9se shells, the oracles of which permit no opposition. Let the person persevere in firmness and correction, and there will be good luck. Let the royal one offer these gifts before God, and there will be good luck.130 3. The third line shows increase coming to one through what is evil, so that one may become blameless.131 Let one be sincere and follow the Middle Way,132 as a member of the hierarchy announcing oneself to one‟s superior through the symbol of one‟s office.133 4. The fourth line shows one pursuing the correct course.134 One‟s advice to one‟s superior is heeded. Such a person can be trusted even in the removal of the capital city.135 5. The fifth line shows the person sincerely seeking to benefit all those below. There is no doubt: the result will be great good luck. Those below will sincerely acknowledge one‟s goodness. 6. The sixth line shows one to whose increase none shall contribute, while many will seek to assail us One does not keep order in one‟s heart. There will be evil.

A.C.‘s Commentary:

The Son aiding the Father: The Mind assisting the Will. Ploughshare invention. Sun plus Earth.

M.‟s Commentary: A further analysis of this Hexagram is found in A.C.‟s description of the Prince of Wands, which was his Birth Card. 6. We append a Taoistic commentary: “The Master said: „A superior person occupying a high position organizes his or her mind before trying to influence other people‟s; makes his or mind clear and orderly before uttering speech; ascertains his or her means of communicating with others before trying to make them respond. A superior person cultivates these three rules of conduct

129 If it be not, one may!… Take the rough with the smooth. 130 Compare Hexagram XLI, Tuan‟s last sentence. 131 The ordeals. Cf. AL I.38 & 50; II.53-55; III.18-22 & 62. 132 The Tao. 133 In one sense, the Signs of the Grades. Unless one has a right to them, however, it is useless, and even dangerous, to use them. 134 Again, the Way of the Tao, for which study the Tao Te Jing. 135 This may be taken, occasionally, to refer to the hierarchic succession. Removal of headquarters to another location is, however, always a tricky thing on most planes of discourse. thoroughly. If we try to influence others while we are uneasy ourselves, people will not agree with us; if we speak but are afraid, people will no echo our speech; if without establishing empathy we make demands, people will not grant them. When there is none to agree with us, those who work to our harm will hold sway. As says the Yi, one to whose increase none will contribute, while many will seek to assail him or her. The person does not keep order in his or her heart. There will be evil.‟” However, the line may be interpreted qabalistically: none or many are old acquaintances of ours. Nevertheless, it is obviously necessary to order one‟s heart, whether we interpret it as the Hindu Anahatta or as the Egyptian symbol for the mind. Cf. the Dao De Jing, Chapter XVII.136

136 Dao De Jing: CHAPTER XVII THE PURITY OF THE CURRENT. 1. In the Age of Gold, the people were not conscious of their rulers; in the Age of Silver, they loved them, with songs; in the Age of Brass, they feared them; in the Age of Iron, they despised them. As the rulers lost confidence, so also did the people lose confidence in them. 2. How hesitating did they seem, the Lords of the Age of Gold, speaking with deliberation, aware of the weight of their word! Thus they accomplished all things with success; and the people deemed their well-being to be the natural course of events. Crowley‟s Commentary on this: Becoming self-conscious Motta‟s Commentary on this: It is perhaps becoming clearer why Lao Zi despised Confucius‟ doctrines. These would but lead, at best, to the kind of government he defined as “Age of Silver.” If a people love its rulers, these rulers are too much to the front of things to be able to manipulate fundamentals. John F. Kennedy was much loved in America, and nowadays is revered by many idiots as a second Lincoln(!!!). Yet, he bears the entire responsibility for the national disaster of the Vietnam War. Franklin D. Roosevelt is almost universally respected and admired; yet, he bears the entire responsibility for the decadence of the American economy, and his manipulations at the end of the Second World War will probably result in the start of the Third. On the other hand, Harry S. Truman, who brought America out of chaos, Dwight Eisenhower, who finally throttled McCarthyism and made the first move against racism, and Gerald Ford, who took the reigns of government at the worst possible time and managed to make the way safe for his successor, are almost entirely ignored by the “great majority.” Thoreau‟s aphorism that a good government is that which governs least is straight out of the Tao Te Jing. A book that had not even been translated when Thoreau lived. But Thoreau did not really mean “that governs least;” he meant, that least interferes with the peoples‟ private lives. According to this definition, a good ruler will seldom become well known. A really good ruler, that is!

43. Guai Break-Through

Water of Phallus Displacing, strength, Complacency, tact

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Cutting off; displeasure; front thy foe; but show reluctance due in acting so.

Lay well thy plans before the march begins. Seek loyal friends and have no fear of gins. Fight on alone; persistant courage wins! Defeated, acquiesce - smiles conquer grins. Uproot small men like purslane - tan their skins; Cut off is he - and evil his end be!

In the Yi King, Sol in Gemini is the virtue of the 43rd Hexagram, Kwai, the Watery modification of the Phallus; also, by the interlacing interpretation, the harmony of these two same Trigrams. The signification is perfectly harmonious with that of the Ten of Swords It represents the damping down of the Creative impulse, weakness, corruption, or mirage affecting that principle itself. But, viewing the Hexagram as a weapon or method of procedure, it counsels the ruler to purge the state of unworthy officers. Curiously, the invention of written characters to replace knotted strings is ascribed among Chinese scholars to the use of this hexagram by the sages. Gemini is ruled by Thoth; 10 is the key of the Naples Arrangement; and Apollo (Sol) is the patron of literature and the arts: so his suggestion might appear at least no less suitable to the Qabalistic correspondences than to their double emphasis on Water and the Sun.

Apart from this, however, the parallelism is complete.

Guai requires appearance at the cvr0own‟ court, and a sincere and earnest appeal, with full consciousness of the anger of ht situation. One should make proclamations in one‟s own city, and show that it will not be good to recur immediately to violence. There will be advantage in any movement made. 1. The first line shows one moving the toes strongly. The person will advance, but will not succeed. There will be occasion for blame. 2. The second line shows the person apprehensive and calling for help. Late at night hostile measures may be taken against one; but one need not worry about this. 3. The third line shows one with a violent mien. There will be evil. A superior person, resolved to end the disorder, will walk alone and in the rain, eschewed as if suffering from a contagious disease. There will be no blame. 4. The fourth line shows a person whose buttocks have been skinned, and who walks slowly and with difficulty. Should one act as a sheep led by others, occasion for regret would vanish. But although one may hear this, one will not believe. 5. The fifth line shows a field of weeds, which may be uprooted to the last. Action, I harmony with the central position of the person will not lead to error blame. 6. The sixth line shows the person has nobody to call on for help. The person‟s end will be evil.

A.C.‘s Commentary: The Damping down of the Creative Impulse. Invention of written characters. Weakness, corruption or mirage appearing in the Creative Principle itself. The worst that can happen! S[un] in [Gemini], also Phallus plus Water. 3. Rain

M.‟s Commentary: The querent is again warned against giving special significance to any one Hexagram over the others, be this in considering it “good” or “bad.” This Hexagram appeared many times during our years in the desert. And Nemo came to our help. 4. Indeed, if the sheep join the fold, the other sheep will rejoice. But, parodying Blake, one law for the line and the lamb is oppression, unless it be Do what thou wilt. 44. Gou Coming to Meet

Phallus of Air Unexpected event; A bold woman

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Suddenly encountering -- behold a woman -- do not wed her? who is bold.

Restrain weak folly - or woo melancholy! Here's fish - but ask not fishy folk to dine! Defeated, yes; but not at meat with swine! No fish - because thou hast mixed with thieves, in fine conceal thy virtues - cellars ripen wine! But hermits lose things human for divine.

Gou shows a woman who is bold and strong. It will not be good to marry. 1. The first line shows how the person must be kept tied up and weighted with irons, in which case, with firm correctness, there will be good luck. If the person should move in any direction, there will be evil. The person will be like a lean pig which is sure to keep jumping about. 2. The second line shows its subject with a wallet of fish. There will be no error. But the person should not be permitted to advance to the guests. 3. The third line shows some one with raw buttocks, walking with difficulty. The position is dangerous, but there will be no great error. 4. The fourth line shows someone with the wallet; but no fish in it. The will give rise to evil. 5. The fifth line shows a leafy tree spreading its branches over the pumpkin patch below. Should one keep one‟s brilliant qualities concealed, a good result will issue from Heaven. 6. The sixth line shows one receiving others with one‟s horns. There will be no occasion for sorrow, but there will be no error.

A.C.‘s Commentary: The creation of the Spirit (mental conception). The unexpected happens. Sun in Leo. Air plus Phallus. 1. Avoid nerves. 5. Note. The 5th line gives the Master idea of every Hexagram.

M.‟s Commentary: The “bold woman” may be interpreted in two ways: a really bold woman, a strong woman: such a woman is advised not to marry. Or a false ally, who comes promising subservience (Nephesch, or the soul as a bride—but in this case, an arrogant bride, a contradiction in terms) but who will cause mischief. We are advised not to marry such a person: that is, not to accept him or her on his or her own terms. The sex is immaterial. The original intention for Tuan was this. Obviously, to the ancient Chinese it would be a truism to say that one should not marry a bold woman, and pointless to mention it here, unless “King” Wen merely wanted to warn his sons against a bad match—in terms of the times. This, also, is possible. But the Hexagram has been interpreted as representing a false ally, or unworthy person, for centuries. We will refer the lines to the problems of hierarchic discipline, al though, obviously, they may be interpreted in any way and on any plane of discourses the querent chooses. 1. The bold Aspirant must be firmly restrained. Sit on his or her neck. (If they don‟t like it, they can always resign!) Unless you curb such people, they do not respect you. (It is not meant by this that you should encourage them to work. They need no encouragement. It is meant that y9ou should bit e their heads off at the least symptom of impertinence or nosiness. Curiosity is only healthy when it is indulged after one‟s work is done-0-and well done!) 2. Sometimes the bold Aspirant offers money to the Work. You may accept the offer, but only if no strings are attached. The guests—Cf. LXV:IV:11-13. and you must be on your guard, for many such people expect to buy their way in with whatever coin they think will work—except work. 3. Punish such people with as much severity as may be necessary. Yet, Cf. the Fourth Hexagram. The “gold woman” type needs strong discipline, but don‟t flog your horse to death, or you‟ll waste it! In hopeless cases, turn it loose. 4. The may be interpreted in two ways: one, that the person merely pretends to offer money, but will welsh out on the offer and leave you in an embarrassing position if you are so careless as to trust him or her; two, that you took all the money the person offered. Both trips are pretty bad, but the second is worse. 666 will sit on your neck! 5. If the bold pupil manages to keep his or her boldness under control, surely a good result will issue from Heaven! One almost infallible symptom is when he or she truly dedicates himself or herself to those below. We say almost infallible because some of the “bold” are very good mimics! 6. Again a warning. It is better to be cautious than to be caught with one‟s pants down (unless, of course, you want to be screwed; but you don‟t do this on the Order‟s time!). “Bold women” take advantage of the least weakness; so, when in doubt, gore them. 45. Cui Gathering Together

Water of Kteis Collected, docility

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Collection; to the shrine repair and sacrifice the greatest victories there.

Alone, art helpless? Call thy right ally; With him, even small prayers earn heaven's swift reply. Baffled, yet struggling? Thou shalt cease to sigh. Success excuses boldness; recollect then to be firm in virtue and correct! Weep for thy loneliness - but still aim high!

In Cui a royal person goes to the ancestral temple. It will be advantageous to meet with the great one: then progress and success will follow, though they must be attained through firm correctness. The use of great victims will produce good luck; and in any direction, movement will be advantageous. 1. The first line shows one sincerely yearning, but unable to fulfill one‟s desire: thus disorder is introduced in one‟s sphere. Should one cry out, one will suddenly laugh. One need not worry; advance will bring no error. 2. The second line shows one being led forward. There will be good luck, without error. There is compete sincerity, and in such a case the vernal sacrifice is accepted. 3. The third line shows one struggling for union and seeming to sigh; one finds advantage nowhere. Going forward one will not err, although there may be some small occasion for regret. 4. The fourth line shows one in such a state that one will be accused unless one is enormously lucky. 5. The fifth line shows union under one, in the place of dignity. There will be no error. If one is mistrusted, let one be noble, persistent, and firmly correct, and all motive for regret will vanish. 6. The sixth line shows one sighing and crying; but here will be no error. A.C.‘s Commentary: The Reflection (or formulation) of Desire. Would this be the amniotic fluid? Tuan: Most important to exercise firm will and to insist on ordering events; if not, one is swamped by the torrents of incidents that sweep up from all sides. 1. Left for Tunis after greatest difficulties of Mars. We acted here as advised. These ‗Collections‖ may be fortuitous and arbitrary: so the Hexagram sometimes means ―muddle.‖ It is the lowest feminine exaggeration of the Yoni.

This Hexagram may be taken as symbolic of certain initiatic ordeals; it would not be fitting to try to pin them down in detail. There follow some possible correspondences: Tuan: A royal person=a high initiate. The ancestral temple: cf. the Ritual of Passing through the Tuat. The great man: the H.G.A., or 666 Himself. Great victim: one‟s self, the only victim pleasant to The Beast. On another plane altogether, the ancestral temple may mean the Chapel of Abominations; on still another, certain O.T.O. Secrets unfit for disclosure here. They are however, concealed in Liber 370 and in Atu XV of the Tarot. 1. Cf. LXV I 56, ii 30-36, iii 3-20 2. Cf. VII iii 7 3. Cf. VII iii 20; iv 42 4. Cf. AL I 38; VII ii 16, 28-34; iii 40-44, 55-59. 5. Cf. VII v 20-29, 43-48 6. Cf. VII in its entirety. The above annotations should not be taken without a grain of salt, and obviously the Hexagram can be interpreted in any way that fits the particular situation for which it chances to a querent.

46. Sheng Pushing Upwards

Kteis of Air Advance and ascent

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

The ascent; go seek the lofty one! And in the south give worship to the sun!

Make thyself welcome with the great; aim high! Small gifts are sweetened by sincere good will. But empty cities - art thou bold to fill? The king rewards thy true sincerity; Ascend the stairs with proper dignity. Firm right maintain, though blind the silent sky!

Sheng means there will be great progress and success. Seeking to meet with the great person, one need not worry. Advance to the south will be fortunate.137 1. The first line shows one advancing to the heights with welcome. There will be great good luck. 2. The second line shows a person with such sincerity it makes even the Vernal Equinox sacrifice acceptable. There will be no error.138 3. The third line shows a person climbing into an empty city. 4. The fourth line shows a person used by the crown to present the crown‟s offerings on Mount Qi.139 There will be good luck without error.

137 Since the north and south declinations of the sun are reversed on crossing the Equator, the dweller in southern latitudes should here read “Advance to the north” instead, with the ordinary appropriate attributions-if he or she will! 138 Once can see that the Spring Equinox was held in great solemnity by the ancient Chinese, as is natural in regions where the seasons are sharply differentiated. Easter (Ishtar) was a universal festival, dating from times immemorial. Cf. Letter to a Brazilian Mason, and The Golden Bough. 139 Someone highly trusted by his or her hierarchical superior, performing faithfully the task entrusted him or her. Mountains, invariably phallic symbols, may be referred to 666. 5. The fifth line shows a firmly correct person who thereby enjoys good luck. The person climbs the stairs.140 6. The sixth line shows a person climbing blindly. Advantage lies in firm correction of behavior.

A.C.‘s Commentary: The Expansion to Infinity (and so the progress) of the mental conception. Moon plus Fire. Tuan. Passive mystic attitude. Its virtue will depend upon that of the divine inspiration; and this is beyond control. It may be the redemption of Malkah, or merely illusive speculation. 1. The Gods aid. 3. This Hexagram may mean vast prospects ending in smoke. 4. IX° O.T.O.

M.‟s Commentary: 1. The Gods—the Secret Chiefs, Cf. Magick Without Tears, Chapter IX. 3. On the other hand, cf. VII I.39-40

140 That is to say, is allowed closer to the royal throne. This may obviously be interpreted as AA initiation. 47. Kun Oppression

Water of Moon Straightened, distressed, Carcer, growth restrained

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Straitened and distressed; the great man acts. But rhetoric is far removed from facts.

Bare buttocks - tree stump - valley - hopes decay. Embarrassed king, be quiet and sincere! Rocks, thorns - come home, and find thy wife astray. Even with friends the course is hard to steer. Rebellion? Honesty has nought to fear. Bound? On the brink? Repent and take thy way!

In Kun there may be progress and success. To a firm and correct person, there will be good luck. One will no err. Should one make speeches, one‟s words will not be capable of being put to deeds. 1. The first line shows a person‟s naked buttocks squeezed under a tree trunk. The person enters a dark valley, and has no prospects during three years. 2. The second lien shows a person restrained amidst wine and rich food. Eventually one will get the red knee coverings141. It will be wise to behave as during a sacrifice142. Active operat5ions will lead to evil, but one will be blameless143. 3. The third lie shows one restricted by a great rock. One tries to climb and takes hold of thorns. One enters one‟s palace and does not see one‟s spouse. There will be evil. 4. The fourth line shows one going slowly, restricted by a metal chariot in front. There will be regret, but a good end.

141 Symbols of royal favor in ancient China, meant to minimize the pain of kneeling before the king. 142 That is, with the utmost solemnity and sincerity. 143 That is, under the circumstances it is better to abstain from action. But should one be compelled to act, the outcome will not be one‟s responsibility. 5. The fifth line shows a person whose nose and toes were cut off. The person is restricted by scarlet aprons. But one is at ease and feels content. It will be good to behave as during a sacrifice. 6. The sixth lines shows no restricted as by creepers; or in a high and difficult potion saying, “If I move I will repent.” If one does repent of past errors, there will be good luck in moving forward144.

A.C.‘s Commentary: The Manifestation in matter of Restriction. Water of Moon may mean menstruation beginning, or pregnancy. A drainage operation. See Appendices 1 & 2. 1. Might mean a holiday, marriage or liaison. 2. Bid your time; work hard and care nothing. 3. Hard ascetic life. No; this is not bad for  always. 4. Relieve your colleague‘s distress. 5. ―Scarlet aprons‖ = red tape. Carry on quietly, indifferent to difficulties, and opposition from subordinate. 6. Pause, and seek cause of trouble; remove it, and go ahead. Appendix: Mentions it about 3 times in all: it is Legge who is attached to Buttocks.

M.‟s Commentary: 5. “Scarlet aprons.” Compare the red knee coverings in Line 2. Red, the mandarin color, was royal; scarlet, of public officials. 6. “Creepers:” the clinging ivy type of disciple. Or any other clinging ivy type!

144 Repentance in the Yi consists in learning from experience to aoid repetition of plast blunders; not in useless and energy-wasting bouts of self-pity or self-glagellation of the typoe repreented by mea culpas and Confiteors.

48. Jing The Well

Moon of Air A well, self-cultivation

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Well; the common fountain of increase. If kept with care, its virtues never cease.

Muddy or dried, what use? Beware decay. Leaky: for shame! The worker is disgraced. Clear, but unused; how senseless is the waste! Well laid and lined, how noble the display. Come drink the water - cold, pellucid - chaste. Here to the brim it bubbles - go thy way!

In Jing we see that a city changes, but is wells abide. Well water never decreases or increases, no matter how much people take from it. If one is filling one‟s bucket and the rope breaks before reaching the water, this is bad. 1. The first line shows a well so muddy that people will not draw from it; or a well of stagnant water from which not even birds dare drink. 2. The second line shows a well with a break in its lining, through which water seeps to feed low life forms; or a well with a leaky bucket. 3. The third line shows a well that has been cleaned and repaired, but is not used. Our hearts are saddened, for water might be drawn and employed. Were the crown aware, all could benefit from this well. 4. The fourth line shows a well with sound lining. There will be no error. 5. The fifth line shows a clear well of pure water, cool to drink. 6. The sixth line shows the well full to the top and accessible to all. This suggests sincerity. There will be great good luck.

A.C.‘s Commentary: The Restriction of the Mind (by meditation good, but impressions bad). Water ▬▬ ▬▬ below, then ▬▬▬▬ layer of Earth? then water drawn up. ▬▬▬▬ yesod. Air plus Fire.

M.‟s Commentary: On the subject of this Hexagram as a symbol of the Initiated Mind, cf. the Dao De Jing, chapters VIII, IX, XI, XV, LIX, LXI, LXVI, LXXVI, LXXVII, LXXVIII. Several types of problems in breaks of concentration are connected with the symbolism of the lines. The reader will be able to draw more information from these in the measure in which he or she progress in the Great Work, and perceives more about his or her own mind, how it functions, and how it is connected with the overall chittam and—through it—with other minds, even the most rudimentary. At a certain stage of one‟s development it may become a problem that it is much easier to attune with lower classes of minds than with higher forms of mental life. This problem is more easily controlled if one has been careful to practice Liber III thoroughly. 49. Ge145 Revolution

Water of Sun Change

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Change; men doubt until their dullness sees the change wisdom can foretell with ease.

At first; though art bound with strips of yellow hide; Wait then a little, time's a friend to thee. Haste may wreck all; discuss thy plans untried. First gain men's confidence; then saddle and ride. Swift as a tiger - with the Yi for a guide! Confirm thy change with firm sincerity.

One believes in Ge only after its work is done. There will be great progress and success. Advantage will come through firmness and correctness. Occasion for regret will vanish. 1. The first line shows one tied up in the skin of a yellow ox146. 2. The second line shows one executing one‟s changes after some time. Action will be fortunate. There will be no error. 3. The third line shows that activity will be evil. Although one be firm and ocrrect, one‟s position is dangerous. If the changes have been thoroughly discussed thrice, others will believe us. 4. The fourth line shows motives for regret vanishing. Let one be trusted; and though one change rules, there will be good luck. 5. The fifth line shows the great person like a Tibet changing its pelt. Before this person casts the oracle, this person will already be trusted. 6. The sixth line shows a superior person changing as a leopard changing its pelt, while low people change their attitude. Advance would lead to evil; but there will be good luck in remaining firm and correct.

145 PJR Note: Ge is one of the names of the Earth Goddess and 49, the number of the Earth Goddess; Babalon. 146 Cf. 777, in some interpretations of this. A.C.‘s Commentary: The Easy Movement of the realized Self. (Magickal Virtue of Sun & Rain to make growth.)

Cf. 3. M2xF1. Phallus plus Moon = M1xF2.

M.‟s Commentary: Students should remember that change should be subject for the greatest caution. Only great souls welcome change and are stimulated by it; small souls hate and fear it. Cf. The Heart of the Master, „The Vision.‟ As Fernando Pessoa once said, the stupidity of mankind is great; and the generosity of mankind is not very noticeable. 50. Ding The Caldron

Sun of Air A caldron, a concubine Flexibility, quick ear and eye

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Cauldron; firm its auspice we may guess, realization, progress, and success.

Upset foul pots! thy whore earns mother fee. Before thou eat set guards about thy table! Frowns failure if thou be not equitable. Then shame on thee; thy case is pitiable. Gold ornaments men's firm sincerity. And rings of jade attest him honorable!

Ding means great progress and success. 1. The first line shows the cauldron upside down. But there will be advantage in thus getting rid of what was bad in it. A concubine profiting through her child. There will be good luck. 2. The second line shows the cauldron with its contents. “My enemy hates me, but can‟t touch me.” There will be good luck. 3. The third line shows the cauldron with its ears changed. Progress is stopped. The fat pheasant meat is not eaten. But rain will come, and motives for regret will vanish. There will be good luck in the end. 4. The fourth line shows the cauldron with feet broken; and it contents, designed for the crown‟s use, overthrown and spilled. One will blush for shame. There will be evil. 5. The fifth line shows the cauldron with ears of yellow metal. Firmness and correct behavior will bring advantage. 6. The sixth line shows the cauldron with jade ears. There will be great good luck, and any action executed will be advantageous.

A.C.‘s Commentary: The Realization of the mental Image. Disappointment (1,3). Moon of Phallus? 1. 3 XLIII. 3 LXII. 5.

M.‟s Commentary: Certain possible interpretations of this Hexagram are highly secret, and it would be improper to enlarge on them. We will limit ourselves to refer serious students to Liber 418, the 27th Aethyr, and A.C.‟s notes thereto, as the beginning of a line of research that leads (for instance) to the deepest mysteries of the O.T.O.

51. Zhen The Arousing

Fire of Fire Ease, development, moving power, thunder

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Fire! Beware, but smile with mein divine! Let nothing scare thee into spilling wine!

Here's trouble; watch thy ways, but drink thy wine! Take lofty ground; the tide will ebb and flow. Distraught? May danger teach thee low to go! Fight fire with fire, or sink in mud supine! Troubles mean profits for the men who know. Caution! Foresee the action of the foe!

In the Yi King, the fiery part of Fire is represented by the 51st hexagram, Kan. The signification there given is entirely in accordance with the doctrine of the Tarot, but great emphasis is laid on the startling, perilous, and revolutionary character of the events cognate. The Querent is advised to be apprehensive, yet cool, resolute and energetic: to beware of untimely action, but to go forward with tense confidence in his own ability.

All these correspondences of the Yi King are to be studied in that book (S.B.E. vol. XVI) and reference is here made to the text when important passages are too long to be conveniently quoted.

Zhen means ease and development. When there is movement, the person will look about apprehensively, yet will smile and talk joyfully. When the movement terrifies everybody in one hundred li, the person will behave like a sincere worshipper, who does not let either spoon or cup fall147. 1. The first line shows the person, when the movement draws near, first looking up and around with apprehension; then smiling and speaking joyfully. There will be good luck. 2. The second line shows the person, when the movement draws near, in a position of danger. One judges best to abandon one‟s luggage and climb to a high place. There is no need to go looking after the things discarded: in seven days they‟ll come again. 3. The third line shows one worried amidst the surprising movement taking place. If they excite one to action, there will be no error. 4. The fourth line shows one, amidst the surprising movements, sinking supinely in mud. 5. The fifth line shows one coming and going amidst the surprising movements, and always in danger; but maybe one will not incur loss, and will find what to do. 6. The sixth line shows one, amidst the surprising movements, not knowing what to do and looking about trembling. If one act, there will be evil. Should the surprising movements not reach one of one‟s circle, there will be no error, although one‟s relatives may complain.

A.C.‘s Commentary: The Will and Motion. ―Something doing.‖ 51 was a symbol for Barton Brow. Terrific crisis with my dypsomaniac patient: bombs all around house—many killed—on nigh of May 4-5, 1941 e.v. During raid I wrote to Frater Saturnus. Fire plus Moon. This Hexagram may mean small sudden activities—flash in the pan—or at least leading to nothing at the time.

147 During an earthquake, obviously. But the querent‟s attention is called to the phallic symbolism of spoon and cup. M.‟s Commentary: Conversely, the hexagram may be referred to a particular type of ordeal: that of fidelity and persistence on the face of unexpected and violent opposition, either from people or natural events. Tuan establishes the conditions: The worshipper at a religious ceremony who does not allow even the onset of an earthquake to disturb concentration is either truly sincere or had admirable self-control!

52. Gen Keeping Still

Earth of Earth Peace, a mountain

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Earth; keep silence like thy spine! See none about thee! Thus the silk of wisdom's spun.

Plant firm thy feet; repose be now thy law. Thy legs - 'twere ill to advance them or withdraw. If loins move, the heart's liable to riot. Keep still thy body's fidgets, Johnny raw, and, for the love of heaven hold thy jaw! Fortune attends who persevere in quiet.

In the Yi King, the watery part of Earth is represented by the 31st hexagram, Hsien. This has the meaning: Influence. The commentary describes the effect of moving various parts of the body, from the toes to the jaws and tongue. This is rather an amplification of what has been said above than an exact correspondence; yet there is no discordance. The general advice is to go forward quietly without overt attack upon existing situations. When one‟s stillness is like that of the spinal column, and we lose all consciousness of self; when one walks in one‟s courtyard and sees nobody there—there will be no error. 1. The first line shows one stilling one‟s toes. There will be no error, but it will be advantageous to be firm and correct. 2. The second line, divided, shows one keeping the calves of one‟s legs at rest. We cannot help whom we follow, and our mind is disturbed. 3. The third line shows one keeping one‟s hips still, but moving one‟s ribs. The situation is dangerous, and the heart glows with suppressed excitement148. 4. The fourth line shows one keeping one‟s trunk at rest. There will be no error. 5. The fifth line shows one keeping one‟s jaw at rest, so one‟s words are orderly. Occasion for regret will vanish. 6. The sixth line shows one firmly keeping still. There will be good luck.

A.C.‘s Commentary: The Body; Rest. Any Earth phenomena, including Earthquakes! Bad side of this: Loss of Dhatu: ―Cloué à terre149‖ at is worst; no energy; no interest in anything; too bored even to wish one were dead! Cf. XXXI, Xian. Gen may cancel or postpone settled matters; not by disturbing the conditions, but by extraneous circumstances. Useless to pan for such a day, ban things of quite fixed routine. 3. Volcanic Earth. 4. Spine: torso. To get any good from this Hexagram, it must be treated very positively; a sort of Asana. Maugré150 other comments, Gen usually means exactly what Tuan says: repose, consolidation, peace, a ―day off,‖ free from worry, need of exertion, etc.

148 This is a very apt description, either of a phase in the struggle to conquer asana, or in the practice of pranayama. 149 PJR Note: This translates as “Nail in the Earth.” 150 PJR Note: This translates as “Meager” with the sentence probably reading as „other minor comments.‟ 53. Jian Development

Air of Earth Fortunate marriage, gradual advance, goose

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Gradual progress: be thy right firm carriage suggestive of a lady's decent marriage.

Wild geese approach the shore—with care they fly: They reach the rocks - and pasture joyfully. Dry plains they cross - it needs a vigorous wing: They reach the trees, and rest; but not too high. At last they gain the goal of traveling; See on broad heights their feathers glittering!

In the Yi King, the airy part of Earth is represented by the 53rd hexagram, Kien. The commentary concerns the flight of wild geese, "gradually approaching the shore", then "the large rocks", then ''advanced to the dry plains-the trees-the high ~ finally, to "the large heights". It thus symbolizes slow, steady emancipation from repressive conditions. The description is even happier than that given by the Qabalah, although in every way congruous with it. Practical considerations are never absent from Chinese thought, even at its most abstruse and metaphysical. The fundamental heresy of the Black Lodge is con tempt for "the world, the flesh, and the devil", all which are essential to the plan of the Universe; it is cardinal to the Great Work for the Adept so to order affairs that "even the evil germs of Matter shall alike become useful and good".

The error of Christian Mystics on this point has been responsible for more cruelty, misery, and collective insanity than all others put together; its poison can be traced even in the teaching of Freud, who assumed that the Unconscious was "the devil", whereas in fact it is the instinct which expresses, beneath a veil, the inherent Point-of- View of each, and, properly understood, is the key to Initiation, and a hint of what seed may blossom and fructify as the "Knowledge and Conversation of the Holy Guardian Angel". For "Every man and every woman is a star".

But no doubt the judgment of the Adepts Exempt (for it is they who determine, under the guidance of the Masters of the Temple, all such details of doctrine) in respect of this card has been influenced by its transition from Aries to Taurus. It is too often forgotten that Taurus is the House of Venus, and that Luna is exalted therein. The new doctrine set forth in this present Essay makes the primary colour of Earth not black, but green; it insists that every Disk is a living and revolving symbol. The central thesis of the Book of the Law asserts the Perfection of the Universe. In its pantheistic conception all possibilities are equal in value; each and every Point-Event is "a play of Nuit", as it is written in the Book of Wisdom or Folly, "Bind nothing! Let there be no difference made among you between any one thing & any other thing; for thereby there cometh hurt. But whose availeth in this, let him be the chief of all!" Liber Al. 1. 22. Or, yet more comprehensively and simply: "Every number is infinite; there is no difference." Ib I.4.

Jian suggests the marriage of a young lady, and the good luck. There will be advantage in being firma and correct. 1. The first line shows the wild geese gradually approaching the shore. A young officer will be in a dangerous position, and will be spoken against; but there will be no error. 2. The second line shows the geese gradually approaching the great shore cliffs, where they can eat and drink gladly and at ease. There will be good luck. 3. The third line shows them gradually advanced to the dry plains. A husband who leaves and does not return, a wife who is pregnant but does not nourish her child. This may be advantageous when in resistance to plunderers.151 4. The fourth line shows the geese gradually advanced to the trees. They may perch on flat branches. There will be no error. 5. The fifth line shows the geese gradually advanced to the high mound. A wife who does not conceive for three years; but in the end, the natural issue comes. There will be good luck. 6. The sixth line shows the geese gradually arriving to the great heights. Their feathers can be used as ornaments. There will be good luck.

151 That is, either the husband‟s action or the wife‟s are only justified when in response t abuse of one‟s True Will. It should be remarked here that the “Black Brothers” are just as likely to try to produce a “Magickal Childe” in their slaves as the Great Brotherhood in its Aspirants! A.C.‘s Commentary: The Solution of Material Things. (Spirit acting on Matter; Mind informing Body.) q = Flying. Cf. 18. Air plus Earth. r May mean aimlessness, ―wool-gathering,‖ hedonistic fatuity, idle idealism, dissipation of energies. See App. I p. 257, ―rectification of the country.‖ Came on D Day, describing our paratroopers landing in Normandy!

M.‟s Commentary: “App. I p.257” is a reference to the original Legge edition in The Sacred Books of the East, Oxford University Press. The passage reads thus: “The advance indicated by Jian is (like) the marrying of a young lady which is attended by good fortune. “2. (The lines) as they advance get into their correct places—this indicates the achievements of a successful progress. “The advance is made according to correctness—(The subject of the hexagram) might rectify his country.” Lest pseudo-sophisticated readers accuse Crowley of patriotism, we hasten to affirm that not only was he extremely patriotic, but also served the British Intelligence Service whenever he could do it without hindering the Great Work. What is more, he was magickally responsible for the final defeat of the Nazis. One thing we dislike in Legge‟s translation, and which led us to produce our paraphrased version, is his parenthetical additions to the original. Where the text seems obscure to him, he adds: but how can he be sure that the obscurity was not deliberate, to evoke images in the querent‟s mind, rather than to introduce the writer‟s own? We have accordingly, eliminated all parentheses and sought to give as close a rendition f the original text as possible. This criticism in nothing detracts the excellence of Legge‟s translation, which as we have already stated we consider much superior to Wilhelm‟s. The latter did not take the trouble to differentiate his interpretations from the text even by the use of parentheses! 54. Gui Mei The Marrying Maiden

Fire of Water Unfortunate marriage (of a younger sister before the elder

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

To give first younger daughters - ill course. Don't start with the carriage in front of the horse.

Go to it, ye cripples! I'll hold your crutches. Blind of one eye? Be as chaste as a dutchess! Now, younger sisters there's scrubbing to do! Better postpone matrimonial clutches! Think of Ti-Yi and his sisters anew! No meat on the chops, and no beans in the stew.

In the Yi King, the fiery part of Water is represented by the 54th Hexagram, Kwei Mei. The commentary is singularly obscure, and somewhat sinister. It deals with the difficulties of rightly mating such opposites as fire and water (compare the Queen of Wands; but in that case Water is the calming and modulating influence, while here it is Fire which creates trouble.) Swiftness and violence ill suit a character naturally placid; it is rare indeed to meet with a person who has succeeded in harmonizing these conflicting elements. He tends to mismanage all his affairs; and unless sheer good fortune attend him, his whole career will be an unbroken record of failure and disaster. Often his mental "civil war" ends in schizophrenia or melancholy madness. The abuse of stimulants and narcotics may precipitate the catastrophe.

Gui Mei means that action will be bad, and in no way advantageous. 1. The first line shows a younger sister taken as a subsidiary wife. A woman lame of one leg who yet can walk. Advance will be fortunate. 2. The second line shows her blind of one eye, yet able to see. It will be advantageous if she keep the firm correction of a solitary widow. 3. The third line shows the younger sister who would have been married as a subsidiary wife. She returns and accepts employment as a servant. 4. The fourth line shows the younger sister who is to be married off in an ancillary position postponing the date. She may be late marrying, but the time will come. 5. The fifth line reminds us of the marriage of the younger sister of King Ti-Yi: the sleeves of ht4 princess were not as long as those of her still younger sister, who was main in waiting. The moon almost full. There will be good luck. 6. The sixth line shows the young lady bearing an empty basket, and the gentleman slaughtering the sheep; but no blood flows. There will be no advantage in any way.

A.C.‘s Commentary: Disturbance of Calm or Pleasure? Brooding of Shin on Capricorn.

“The wrong girl.”  — = Irritation. Cf. 17. Fire plus Water.  Seems good for unexpected help, or meeting useful people. May 27 e.v.: Everything goes explosively wrong. 1. For ―a person lame‖ use woman lame.

M.‟s Commentary: The entire Hexagram may be interpreted qabalistically to refer to Initiatic problems, Nephesch being the “younger sister” and Neschamah the “older sister” or “first wife.” Another possible interpretation, of special interest to Thelemites, is the rendition of the “subsidiary wife” as the should of any Aspirant (but specially those incarnated in female bodies in some cases) and the „true” or “principal wife” as the Scarlet Woman. In which case the “husband” is 666. Yet, this is not quite correct, since AL states very clearly that the Scarlet Woman is a concubine. We cannot go further than this into the matter, which must be left to the Right Ingenium of the advanced (very advanced!) Practicus. 55. Feng Abundance

Fire of Sun Large, abundant, progress

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Large, abundant; now care's night is done. Shed forth thy glory as the noonday sun.

First meet thy mate, then multiply thy force. Be humbly loyal in obscurity; Let not its accidents disturb thy course. Mated in darkness - men! 'Tis fortune's source. Then, call the clansmen of ability: But pride and insolence slay majesty.

Feng indicates progress and development. When a royal person arrives to the point indicated in this Hexagram, there is no motive for anxiety. Let one be as the sun at noon152. 1. The first line shows on meeting with one‟s partner. Although they are of the same sex, there will be no error153. Advance will bring approval. 2. The second line shows the person surrounded by such high and thick screens that at noon, Ursa Minor can be seen. Should one move, one shall find suspicion and enmity. Let one cultivate sincere inner dedication, so as to move others by empathy, and there will be good luck. 3. The third line shows the person inside an additional screen, a large and thick banner: thus even at noon one can see little Mei. One‟s right arm is injured; but there will be no error. 4. The fourth line shows the person in a tent so large and thick that at noon, one can see Ursa Major from it. One meets the partner who is male as one‟s self. There will be good luck.

152 Shining fully on all. Also, Hadit. (Cf. Liber H) PJR Note: Motta taught that Liber H is Liber V vel Reguli. There is at least one lineage of the AA that disagrees with this; it is left for the Neophyte to determine the validity of the arguments, either way. 153 Cf. LXV I.65 5. The fifth line shows the person attracting people of brilliant ability. There will be occasion for congratulation and praise. There will be good luck. 6. The top line shows the person with an enlarged house, but using it merely to conceal how the inmates are treated. When one peers through the door, one sees no visitors. For three years nobody appears. There will be evil.

A.C.‘s Commentary: The Will still acting on the Realized Self. (there is a danger of nimiety) Water plus Moon.

M.‟s Commentary: Obviously a symbol of magickal success, an particularly of Thelemic initiation. 1. We cannot go deeply into the symbolism of this line. But besides LXV already quoted, Cf. Liber VII VII.11-14, 41-52 2. This describes an old trick through which one may conceal sunlight so as to observe the stars. But in order to be able to see Ursa Major at noon in this way, the screens must be so thick that one is surrounded by utter darkness! Obviously a physical impossibility, therefore a symbol. Cf. Liber VII IV.22-25, 40-48. Ursa Major: Cf. Liber LXV IV.26 and A.C.‟s commentary thereon. 3. The large and thick banner: the Oriflamme. “Little Mei” is a small star in Ursa Major: being small, it is even harder to see than the constellation as a whole. “Mei” means young girl in Chinese154. Cf. Liber 418, 9th and 4th Aethyrs. 4. The symbolism of this line should be clear to initiates of the Outer circle of the Society Ordo Templi Orientis155. 5. The magickal current in full sway as a consequence of contact with the H.G.A. 6. This is the danger, and the attitude described is that of the Evil Adept (not of the “Black Brother,” which presupposes a much higher level). The consequenc3e is obvious: the Angel draws away from one such, and the true Adepts as well. Three years—symbolic of Binah. (This drawing-away of the Angel must not be confused with the Crossing of the Abyss. It is a much lower experience. It is paralleled by the AA rule of cutting contact with pupils who do not keep their Oath nor fulfill their Task.)

154 A modern homonym means “river.” 155 PJR Note: The tent at noon is a reference to the First Degree of Crowley‟s O.T.O. 56. LÜ The Wanderer

Sun of Earth Strangers

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Stranger, Firm right conduct may unravel most of the tangles incident to travel.

Mean men by menial toil increase their woe; Well lodged, served, monied men more easy go. His house on fire, his servants fled, 'ware danger. Though rich, armed, rested, still set caution ranger: Good manners, self effacement with the throw, while arrogance and violence hurt the stranger.

LÜ means there may be some consecution and progress. If the stranger or foreigner be firm and correct as one ought to be, there will be good luck. 1. The first line shows the stranger being mean, and busy with mean things. Thus one brings calamity on one‟s self. 2. The second line shows the stranger in a lodging-house, provided with money and trusty servants. 3. The third line shows the stranger burning the lodging-house and losing the servants. No matter how firm and correct one may be, one will incur danger. 4. The fourth line shows the stranger at a camp, having money and a weapon, but saying, “I‟m not at ease.” 5. The fifth line shows one shooting a pheasant. One will lose one‟s arrow, but will get praise and an office in the end. 6. The sixth line suggests a bird burning its nest. The stranger first laughs, and then shouts. One lost one‟s ox too easily. There will be evil.

A.C.‘s Commentary: The Realization of the Body (as a ‗stranger‘). May mean ―a little stranger,‖ as the vulgar say. Moon plus Air. 1. Don‘t be content in adversity. Strike out a new line. The idea of adventure is paramount. App. 4 for executing decisions: Cf. LVII, 6. 6. Clear up after your sojourn. This Hexagram indicates a new current—apropos de bottes156. The arrival of the new 9◦=2▫ to remold the universe.

M.‟s Commentary: There are two passages in Appendix 4, which may have been meant by A.C.‟s reference. They are: “The superior man learns and accumulates the results of his learning; puts que3stions, and discriminates among those results; dwells magnanimously and un-ambitiously in what he has attained to; and carries it into practice with benevolence.” “The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations. He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! How much less will the spirit-lie operations!” This second passage obviously describes a very advanced type of Adept. “Spirit-like” operations, of course, is the way poor Legge, in his perplexity, translated an expression meaning “the operations of the spirits.” Cf. the Goetia, Abramelin, etc. The “stranger” or traveler may be defined as the initiate, who is always a stranger in a strange land. In this way the lines describe some of such a person‟s possible misadventures. 3. Obviously, the traveler deliberately destroyed the peaceful conditions. Cf. Justice Holmes‟ poem, the Chambered Nautilus. 5. Cf. the legend of Parsifal, and Liber 418, the 5th Aethyr. 6. The phoenix.

156 PJR Note: Literally, „apropos of boots‟ and seems to mean the right or new set of shoes (if the shoe fits…) or even as in computer lingo, to „bootstrap‟ a „new world order.‟ 57. Sun The Gentle The Penetrating

Air of Air Flexibility, penetration, vacillation, wind, wood, etc.

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Wood, wind; mark their subtly suave persistence! Elastic ease, the line of least resistance.

Infirm of purpose, learn the soldier's way! Ask humbly of the gods to guide thy course: Violent excess of struggle breeds remorse. Wide forethoughts and shrewd tactics pledge thee prey. With steady, easy strokes apply thy force. Fear, indecision, sap the last resource.

In the Yi King, the airy part of Air is represented by the 57th hexagram, Sun. This is one of the most difficult figures in the book, on account of its ambivalence: it means both flexibility and penetration.

Immensely powerful because of its complete freedom from settled principles, capable of maintaining and putting forward any conceivable argument, insusceptible of regret or remorse, glib to "quote Scripture" aptly and cunningly to support any thesis soever, indifferent to the fate of a contrary argument advanced two minutes earlier, impossible to defeat because any position is as good as any other, ready to enter into combination with the nearest element available, these elusive and elastic people are of value only when firmly mastered by creative will fortified by an intelligence superior to their own. In practice, this is rarely possible: there is no purchase to be had upon them, not even by pandering to their appetites. These may nevertheless be stormy, even uncontrollable. Faddists, devotees of drink, drugs, humanitarianism, music or religion, are often in this class; but when this is the case, there is still no stability. They wander from one cult or one vice to another, always brilliantly supporting with the fanaticism of a fixed conviction what is actually no more than the whim of the moment.

It is easy to be deceived by such people; for the manifestation itself has enormous potency: it is as if an imbecile offered one the dialogues of Plato. They may in this way acquire a great reputation both for depth and breadth of mind.

Sun means there will be some consecution and success. There will be advantage in movement in any direction. It will be advantageous to see the great one. 1. The first line shows a person advancing and retreating, advancing an retreating. It will be advantageous if it be the firm resolution of a brave warrior157. 2. The second line shows one unde3r a couch, employing diviners and exorcists in an almost confused manner. There will be good luck without error158. 3. The third line shows one penetrating through violent and repeated efforts. There will be occasion for regret159. 4. The fourth line shows all motive for regret vanishing. One obtains game in one‟s hunt, enough for the triple use. 5. The fifth line shows that with firm correction there will be good luck. All motive for regret will vanish, and one‟s movements will be advantageous. There may not have been a beginning, but there will be an end. Three days before making any change, and three days after, let one ponder. There will be good luck. 6. The sixth line shows one under a couch, having lost one‟s weapon of authority. No matter how firm and correct one may be, there will be evil.

157 That is, not lack of concentration, but realistic and prompt adaptation to circumstances (Cf. AL III.9). 158 Caution and foresight are always encouraged by the Yi. Better to be paranoid than dead! As Harlan Ellison said, “I wouldn‟t have to be paranoid if you people weren‟t all after me.” Or, as the friendly C.I.A. agent told his victim, “The fact that you are paranoid doesn‟t mean that we aren‟t following you.” 159 If efforts have to be violent and repeated, either one is unskillful or the opposition is very great. Obviously, both options are regrettable. A.C.‘s Commentary: The Mind itself (Ruach). News; often bad. ―Controversies.‖ Quarrels. Indecision: moral weakness (see 1, 6), lack of concentration. Air plus Sun. 2. Seeking hidden things. But see Appendix. 5. Means: things appropriate to the general situation will come to pass spontaneously, not as a result of any special previous action or intention. This encourages reflection, and the start of a new calculated campaign. 6. To probe too deeply into hidden things (specially the mind) destroys the power of decision and action. Appendix 1. 2. While Legge is all faults & follies!

M.‟s Commentary: Appendixes 1 and 2160, referring to Sun, uphold A.C.‟s interpretation of it as referring to the Mind; hence his remark on poor Legge. 4. Game obtained at a hunt was in the China of the time separated in three portions: the best to be used in religious sacrifices; the second for formal dinners; the third for routine household use. A hunt that furnished sufficient game for these three uses was naturally considered very good. 6. Cf. AL II.28-33.

160 PJR Note: It seems that Motta has misread Crowley‟s Appendix 1. It reads to me as „Appendix 1, Line 2. While…‟ referring back to Crowley‟s comment on Line 2 and meaning that he attached his appendix at the end of his commentary. This in itself is a bit unusual in that he probably should‟ve simply inserted a footnote here. 58. Dui The Joyous

Water of Water Pleasure, help from friends, still water

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Still waters may run deep and free; Mistake not slackness for philosophy.

Appease thyself, harmonious in thy sphere: Single thy will, most utterly sincere! Turn not aside when siren pleasures woo; Search thyself well to make thy purpose clear. Too trustful customers may buy too dear. 'Tis pleasant to be captain of thy crew.

Dui means there will be progress and achievement. It will be advantageous to be firm and correct. 1. The first line shows the pleasure of inner harmony161. There will be good luck. 2. The second line shows the pleasure caused by inmost sincerity162. There will be good luck. Occasions for regret vanish. 3. The third line shows one gathering about oneself all pleasurable things. There will be evil163. 4. The fourth line shows one deliberating where to seek one‟s pleasure, and restless. We border on what might harm, but there will be cause for joy164. 5. The fifth line shows one trusting a deceiver. The situation is dangerous. 6. The sixth line shows one‟s pleasure in leading and attracting others.

161 Cf. “Beatitude,” in Little Essays Toward Truth. 162 The Knowledge and Conversation, in one of it many forms, always results from true, inmost sincerity. 163 It is reported that the Egyptians, when holding a feast of any sort, always had a skeleton present. Also, Roman generals at their triumphs were accompanied by a slave who kept reminding them, in whispers, of their mortality. Cf. Hexagram 12, Line 5. 164 “You‟ll never know what is enough unless you know what is too much.” A.C.‘s Commentary: The Neschamah (Mother: Pleasure). Sun plus Water.

M.‟s Commentary: 5. One who seeks after pleasure will sooner or later find a deceiver. But there is a deceiver to end all deceivers: Cf. Liber VII VI.50; also Liber 418, the 14th Aethyr. This does not mean that one should not beware of deceivers, lest perchance one be one‟s Angel in disguise! Cf. AL II.59-60. One person‟s success is always another person‟s failure—unless the person who succeeds does so in the way of the True Will. Cf. Liber 418, the 2nd Aethyr. 59. Huan Dispersion

Air of Moon Dissipation, dispersion, turning to evil

▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Dissipation; in the world of fools. The kingly man stands firm, divides and rules.

One needs a horse in this world's mob-mellay; One needs a refuge, a secure shrewd plan. We must have knocks, nor mind them, in the fray. Scatter the mob, then pick the choice array. Command the mob, and fill their bellies, man! Good end forgets how badly it began.

Huan indicates that there will be progress and success. The royal person goes to the ancestral temple; and it will be advantageous to be firm and correct. 1. The first line shows one busy rescuing, and owner of a strong horse. There will be good fortune. 2. The second line shows one, amidst the dispersion, fleeing to one‟s refuge165. All motive for regret will vanish. 3. The third line shows one eschewing personal considerations. There will be no cause for regret. 4. The fourth line shows one dispersing the factions, which leads to great good luck. From the dispersion one gathers again those of merit on a mound. This is what low people would not have thought of doing. 5. The fifth lie shows one amid the dispersion, issuing one‟[s orders as perspiration flows from one‟s body. One releases the accumulations of the royal granaries. There will be no error. 6. The sixth line shows one healing one‟s bloody wounds and discarding one‟s worry and fears. There will be no error.

165 “Lurk! Withdraw!” AL III.9 A.C.s Commentary: The breaking up of restriction into pieces. (Wrong: Cf. Fire of Moon; it ought to be Will which loosens.) Is it so wrong, though? Canoes & Oars p. 384. Earth plus Sun. Note: 59 plus 60 are Moon & 2 elemen5ts. 3 plus 4 same. Tuan: Ask  help. Take big action. 1. Collect all resources first. 2. Have secret general headquarters. 3. Get popular by exposing yourself to risk. 4. Divide et impera166! Solve et Coagula! 5. Help an uprising by generous distribution. 6. Calm things down as soon as in power. Amnesty.

M.‟s Commentary: Page 384 of the Legge edition holds the following reference to Huan: “They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from Huan.” 1. Again, the reader is reminded that the horse in the East has always been a symbol of the “astral body” or of the vital force (prana167). 5. The reader is reminded that the Egyptian pyramids were built gradually, at times of famine, by unemployed workers who were thus helped, pad and fed from the royal stores. The royal stores were always distributed to the hungry at times of famine; that was the primary purpose of gathering stores on the part of the government—at least, in those days!

166 PJR Note: Latin for „Divide and conquer.‟ 167 PJR Note: Considering that this is a Chinese and not a Hindu document, instead of „prana,‟ the term „chi‟ should‟ve been used. It is also interesting to note that the country of China derives its name from this term. 60. Jie Limitation

Moon of Water Joints of body, regular division

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Regulations: measured steps, but fear impermanent results if too severe!

There is a time when wisdom urges rest. Another when the bird should leave his nest. Observe no rules? Lament; the blame's to thee. Attend them quietly - success flows free. Enact right laws - be tactful with decree, for men are vexed when harshly pressed.

Or:

Regulations. Who can do without them? But not too many, lest men come to flout them!

Quit not thine house to meddle with the state; But set good order still within thy gate. Thou mayest lament if thou should'st disobey. But keep the law and go thy peaceful way. Enact thy laws - suave, tactful, moderate; But vex not men with harshness overweigh!

Jie means there will be achievement and progress. But if the rules be severe and difficult, they cannot be permanent. 1. The first line shows one abstaining from leaving one‟s courtyard. There will be no error. 2. The second line shows one abstaining from leaving one‟s courtyard to enter one‟s house. There will be evil. 3. The third line shows one who seemingly does not obey the rules, and lamenting. But there will be no blame.168 4. The fourth line shows one quietly and spontaneously attentive to all the rules. There will be progress and success. 5. The fifth lines shows one quietly and sweetly keeping one‟s rules. There will be good luck. Thus, advance will lead to praise. 6. The sixth line shows one establishing harsh and tough rules. Even with firmness and correct behavior there will be evil. But although there will be occasion for regret, this will vanish.

A.C.‘s Commentary: The Restriction of Pleasure. (Good when done as ‗training‘, bad if considered in an absolute sense!) It is the Lawgiving, necessary prelude to the final balancing in LXI—LXIV. Sun

plus Fire. = the Tides. ———

l ,./ ;’zx 1, 2. I.e., too lazy? Too busy?

M.‟s Commentary: 1. Cf. the Dao De Jing, Chapter Eight, v. 3. 2. Cf. Liber LXV I.63-64. 3. Cf. Liber 333, Chapters 13 and 60.

168 Since the law was made for mankind and not mankind for the law, any intelligent person will break some rule, at least occasionally. There is no blame in this, but here may be occasion for regret at the hands of keepers of the letter of the law: these usually forget the spirit! 61. Zhong Fu Inner Truth

Air of Water Inmost sincerity ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬

Supreme sincerity; thy wish fulfilled. For this moves even pigs and fish.

Trust thou thyself, repose in thine own sphere. But welcome and reciprocate good cheer. A mate involves vicissitudes that vary; He travels fast who travels solitary! Men are most loyal to men most sincere; But failure's for sky-soaring chanticleer!

In the Yi King, the airy part of Water is represented by the 61st hexagram, Kung Fu. This is one of the most important figures in the Yi: it "moves even pigs and fish, and leads to great good fortune''. Its dignities and correspondences are manifold and great; for it is also a "big Li", the trigram of Sol formed by doubling the lines. By shape it suggests a boat, but also the geomantic figure of Cancer, Saturn in Capricornus. This card is in consequence one of great power; Libra going over into Scorpio is of tremendous, active, critical energy and weight. To such people good will, sincerity, and right mating are the essentials of success; their danger is overweening ambition.

Zhong Fu moves pigs and fish, and leads to good luck. There will be advantage in crossing the great water. There will be advantage in being firm and correct. 1. The first line shows one self-reliant. There will be good luck. Should on seek other support, one would find no rest169. 2. The second line shows one like the pelican calling from it secret nest, and its yong answering. “I have a cup of good spirits. I will share with you.” 3. The third line shows one who met his or her partner. Now one beats one‟s drum, now one leaves it. Now one weeps, now one sings170. 4. The fourth line shows the moon almost full, and a horse whose fellow vanishes. There will be no error. 5. The fifth line shows one perfectly sincere, and linking others to oneself in the closest union. There will be no error. 6. The top line shows a cock trying to fly like an eagle. Even with firm correctness there will be evil.

A.C.‘s Commentary: The Mind of the Soul (the Holy Ghost impregnating the Virgin). Note that this is a ‗big Li‘▬▬ with each line doubled. Sun plus Sun. ▬ ▬ ▬▬ Said to resemble a boat = hollow space enclosed. Cf. [Geomantic sigil of Carcer]. This is an important meaning: Delay, blockade, restriction, prison, sealing of decision, contract.

M.‟s Commentary: “Pigs and fish” are, by some Chinese commentators, considered symbols of the grossest ad rudest human types. Even such people can be influenced by true inmost sincerity. Readers should understand that the influence in the case is much deeper than that produced by mere tyranny. Rude people are easily cowed into obedience by the whip. But such obedience is forced. As soon as the threat of punishment is removed, such people go back to wallowing in mud, or freeze into stupid egotism. But a legitimate inner sincerity awakens the germ of higher faculties in gross people. Although this process is much slower than that provided by the whip, it lasts longer. Sometimes it may even have a permanent affect.

169 Cf. Emerson‟s essay, Self-Religance. 170 Cf. Liber VII:II.37-51 62. Xiao Guo

Preponderance of the Small

Fire of Earth Nonessential, success of trifles, a wounded bird, Small divergences

▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Exceeding in small things I've heard to soar too high is risky for the bird.

The issue's evil when birds soar too high; The wisest course is humble loyalty. Without precautions, enemies assail; But adaptation and sound care prevail. Birds in a cave - sure marks for archer's eye! Ambition, in bad times, is lunacy.

Excessive trifles; but beware in great things not to trust thyself to air.

Winged though thou be, soar not too rashly high: Let not self seeking out run loyalty! Men be incaution ask their foes to assail; Tact and adroitness helps one to prevail. At easiest mark, let thine arrows fly: Uncurbed ambition courts calamity.

In the Yi King, the fiery part of Earth is represented by the 62nd hexagram, Hsiao Kwo. This is as important as its complement, Kung Fu (see under Prince of Cups); it is a "big Khan", the trigram of Luna with each line doubled. But it is also suggestive of the Geomantic figure Conjunctio, Mercury in Virgo, corresponding very closely indeed with the Fire of Earth attribution in the Qabalistic system.

To the Chinese sages, moreover, the shape of the figure gave the idea of a bird. The meaning is, accordingly, modified by human influence of the more frivolous and irresponsible kind, Shakespeare's "little wanton harlotry", the French cynic's "Souvent femme vane", and the fickle mob of Coriolanus; indeed, of History itself. But Mercury in Virgo symbolizes Intelligence (and even creative Idea) applied to Agriculture; and this (once more!) harmonizes perfectly with the Ten of Disks, which is ruled by this Planet and this Sign. This adds to the superabundant mass of proof that this whole system of symbolism is based upon Realities of Nature, as understood by the materialist School of Science- if such a school survives in some obscure and obsolescent University! Such coherence, such introverted exfoliation, cannot be the chance parallelism of the dreams of nebulous philosophies.

Xiao Guo means there will be progress and success. But it will be advantageous to be firm and correct. Small things can be done; great things, no. A flying bird sings: to go down is better than to climb. There will be great good luck. 1. The first line suggests a bird flying until it reaches a bad end. 2. The second line shows one bypassing one‟s grandfather and meeting one‟s grandmother; attempting nothing against one‟s ruler, but accepting a position as minister. There will be no error. 3. The third lines shows one who takes no extra precaution against danger; thus some find occasion to attack us and do us harm. There will be evil. 4. The fourth line shows one who falls into no error; who meets the demands of one‟s position without leaving one‟s course. Should one advance, there will be danger, and one must be cautious. There is no motive for perpetual rigidity. 5. The fifth line suggests dense clouds, but no rain, in our western frontiers. Also, a princely one shooting an arrow, and hitting the bird in a cave. 6. The sixth line shows one who does not meet the demands of one‟s position and leaves one‟s course. A bird flying too high. There will be evil. This case we might label of calamity and injury self-inflicted.

A.C.‘s Commentary: The Will of the Body (nothing more). No: it can mean getting away from everything. Good for escaping awkward situations, shifting responsibility and the like. (This is a big Kan ▬ ▬ with each line doubled. Hence the restriction, cave, etc.) Equals a bird, ▬▬ body and wings by shape. Big Moon: Moon + Moon. Tuan. Pestle and ▬ ▬ Mortar, p. 384. 5. Rain XLIII—3. L. 3.

M.‟s Commentary: The reference to pestles and mortar in Legge is: “They cut wood and fashioned it into pestles; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Xiao Guo.” 2. Grandfather: Chokhmah. Grandmother: Binah. Who reaches the Grade of Magus has to decide if it is time to proclaim a new Law, or to submit to, and uphold the Law of the magus of the Aeon. The person represented in this line, although having reached the Grade of Magus, takes the office of a Magister Templi. Querents may apply this to the plane of their questions. 4. Cf. AL:III.9 6. “No bird flies too high, if it fly with its own wings.” Do not let yourself be tyrannized by mediocrity, but beware the spite of low men, as well as vanity in you.

63. Ji Ji After Completion

Moon of Sun Help attained, complete success

▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬

Perfected work. Perfection borders close to the frontiers of new disorders.

Maintain success; be history's lessons heeded! Alarmed, be not distracted or unsteady; Put to each enterprise the full force needed! To stop the first leak, vigilant and ready. Small works wrought wisely are most surely speeded! Rash violence drowns in dark disaster's eddy.

Ji Ji means progress and success in little things. There will be advantage in being firm and correct. There was good luck in the beginning; there may be disorder in the end. 1. The first lie drags back it wheel, or actors like a fox with a wet tail. There will be no error. 2. The second line shows a wife who lost her chariot-screen. No need to search for it: in seven days it will be found. 3. The third line reminds us of Gao Zung, who attacked the Heathen regions, but took three years to discipline them. Low people must not be employed. 4. The fifth line shows one with a stock of rags to stopper any eventual leak in one‟s boat, and on guard all day long. 5. The fifth line shows the neighbor in the east, who sacrifices an ox; but this is not up to the spring sacrifice of the western neighbor, whose sincerity receives the blessing. 6. The top line shows one with one‟s head under water. The position is dangerous.

A.C.‘s Commentary: The Restriction of the Realized Self within its proper borders. May mean that a contract goes through easily, ―first go off.‖ Phallus plus Kteis. 1. Be cautious now that all is well. 2. ―Don‘t press!‖ 3. Levi‘s hymn. 4. 4. Protect prosperity. 5. Economize posterity. 6. Look out for squalls.

M‟s Commentary: 1. A fox with a wet tail drags extra weight that makes moving harder—and this is a great disadvantage for an animal full of enemies. It withdraws to some safe place until the tail dries off. Cf. the Dao De Jing, Chapters VII, VIII, IX, SSVIII, XXIX, XLV. 5. There are two manners in which to interpret this line (on a certain plane, or planes). First, the spring sacrifice was modest among the Chinese, to whom the Dying God formula would have seemed a silly extravagance. In this acceptation, it is sincerity, not the volume of one‟s offerings, that counts. Second, interpreting the western way, the only sacrifice that is pleasing to the Beast 666 is the sacrifice of oneself. People who believe in vicarious sacrifice need not apply! One way or the other, it is sincerity that is truly important. Cf. Hexagram 61. 64. Wei Ji Before Completion

Sun of Moon Incomplete success, Foolish impulse, failure

▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬ ▬▬▬▬▬▬▬▬ ▬▬▬▬ ▬▬▬▬

Work ruined! Ah so nearly crossed The stream! Step slackly once, and all is lost!

Is thy force equal to thy task? else try not: Retire in the face of overwhelming odds. To the world's mote thine own eye's beam apply not! War patient through persistent periods: So win to fortune, fame and flame that die not; Masterful, modest, feast thou with the gods.

Wei Ji means progress and success. If a young fox that has almost crossed the great water wets its tail, there will be no advantage at all. 1. The first line shows a we tail. There will be occasion for regret. 2. The second line shows one dragging back one‟s wheel. With firmness and correct behavior, there will be good luck. 3. The third line shows one advancing; which will lead to evil. But it will be advantageous to cross the great water. 4. The fourth line shows one obtaining good luck through one‟s firm correctness. All motive for regret vanishes. Let one brace oneself as if one were investing the Heathen regions, where during three years rewards will come to one‟s army from the great kingdom. 5. The fifth line shows one obtaining good luck through firm correctness, and without motive for regret. The brightness of a superior person, and possession of sincerity. There will be good luck. 6. The top line shows one full of confidence, therefore feasting. There will be no error. But if this confidence becomes presumption, so that one‟s head becomes submerged, one will make mistakes.

A.C.‘s Commentary: The Realization of the (necessary) Restriction of all things. Like Mars in Pisces, a great effort is needed to start a new current. Kteis plus Phallus. Tuan ―gets immersed,‖ i.e. he wasn‘t strong enough. 3. Forlorn hope measures. ―Cornered rat‖ rushes bring further trouble. But a sufficiently lofty resolve, the adoption of a plan of adequate scope, may ―break the buck‖ and carry one through to line 4. See note opposite (A): I have on several occasions used this Magickal Formula. Being at the last gasp, I have deliberately assumed some new responsibility. This is not bluff, as when a next-week Carey St. man shows himself at the Savoy with a new and costlier mistress. ―Man can do no more; I will deserve rescue of the Gods by courage and positive advance.‖ 4. See my note on 1, 3. Nations with internal stress traditionally start a war. 6. Don‘t assume that your troubles are over for ever. Avoid Hubris. The Price of liberty, etc. App. End 1st (which he has just declared impossible!) These hexagrams are built up. Line 1 is the ―new-born baby.‖

M.‟s Commentary: The annotation starting “App. End 1st” is, unfortunately, meaningless to us. It is obvious that these notes were jotted down by A.C. mostly for his own benefit in his daily casting. We append a very wise observation by Legge on this Hexagram: “Some have wished that the Yi might have concluded with Ji Ji, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the idea o the Yi, as the book of change. Again and again it has been pointed out that we find In it no ideas of a perfect and abiding state. Just as the seasons of the year change and pursue an ever-recurring round, so is it with the phases of society. The reign of order has been, and has terminated; and this hexagram calls us to see the struggle for its realization recommenced. It treats of how those engaged in that struggle should conduct themselves with a view to secure the happy consummation.” We have only one reservation against these worthy thoughts, and this is it: life is indeed cyclical, but he rounds do not repeat themselves. The Universe does not move in circles, but in expanding helixes. Each time the Earth begins again at the Spring Equinox (in whatever latitude, yet!), it is no longer in the same spot in relation to the previous transit. Thus, each moment of life (or of non-life) is an adventure. There is always a factor infinite & unknown.

A.C.‘s last Commentary: The Second Series ends          Corresponding to First, which begins PK and ends    . Phallus and Kteis marriage only becomes perfect when they are exactly intertwined in balance, showing also Sun and Moon balanced. The Hexagrams must be studied in pairs. The question still remains why the changes occur in the order shown.

M.‟s Commentary: This is indeed immaterial, provided the Yi works for you in practice as a counselor or a guide! Cf. LXV I 51-56. Both “King” Wen and the Duke of Zhou might have merely taken the first sixty-four permutations of the trigrams, produced their interpretations, and stopped there; the father from ennui or by being freed at last (this more likely: “Curses brace—blessings relax”), and the son from filial respect. In this, as in everything, success is one‟s proof. By this yardstick, the Yi has been a resounding success. That in truth both men limited themselves to sixty-four hexagrams for much more cogent reasons becomes, however, evident from perusal of the Shi Yi Juan, q.v.! A.C.‟s genius for occult scholarship is perhaps nowhere else so triumphantly brilliant.

Appendix 1

Appendix 2

THE HEXAGRAMS OF THE YI JING ON THE QABALISTIC TREE OF LIFE

DERIVED FROM CROWLEY'S ATTRIBUTION OF FU-XI'S TRIGRAMS

MAP OF THE COINS OF GE YUAN BY MARCELO RAMOS MOTTA

Concerning the Coins of the Ge Yuan

On the Autumnal Equinox of 1980 e.v., in the span of a day and an evening, Marcelo Motta took to a concentrated effort to respond to a call of inspiration from what seems by the account of his students, a state of Samadhi. He quietly took to his private room and secluded himself off from his housemates, not leaving his room for any reason. When he emerged from this work, he had with him the Map of the “Coins of the Ge Yuan.” He had reconciled the trigrams of Fu Xi with the Qabalistic Tree-of-Life utilizing Frater Perdurabo's attributions. This can certainly be seen as an illuminated addition to the Sepher Sephiroth and a method of divination equilibrating the ancient Chinese wisdom of the Yi Jing. As well, this provides for as a wonderful addition to the Thelemic Qabala.

It is suggested that one make coins from the diagrams provided and shuffle the coins, tossing them forward in a manner of ones own device. Then lay these upon a diagram of the Tree and begin your divination. Motta suggested the one would then be working in the method of the Yellow, White and Black Schools of the Great White Brotherhood. Certainly, Crowley‟s equilibration of the Yi Jing with the Tarot demonstrates the White and Yellow schools. More than likely the fact that the trigrams were made into coins is the reason for Motta suggesting the Black school, but no correlation for any of these three schools is found in any notes of Motta‟s known to be extant. MAP OF THE COINS:

THE COINS THEMSELVES:

Appendix 3 Logical Relationships Between Conditional Statements: The Converse, Inverse, and Contrapositive

Every Great American City Has At Least One College. Worcester Has Ten. — Highway billboard in Worcester, MA

This billboard advertisement plays on the fact that people, in both daily life and within mathematics classes, tend to treat related, but logically distinct, conditional statements as equivalent. What is the advertisement trying to suggest? Is it supplying the necessary evidence?

A conditional statement is one that can be put in the form if A, then B where A is called the premise (or antecedent) and B is called the conclusion (or consequent). We can convert the above statement into this standard form: If an American city is great, then it has at least one college. The advertisers then share with us that Worcester has ten colleges, that is, that it satisfies the conclusion of the statement. They hope that we will then conclude that Worcester is great. Leaving aside the truth of that conclusion, it is not a logical deduction. Just because a premise implies a conclusion, that does not mean that the converse statement, if B, then A, must also be true. We do not need to accept the statement, "if an American city has at least one college, then it is great."

Why do we often fall into this trap (known as a converse error)? Because, everyday comments often carry an unstated second meaning. If we say "If it is raining, then I carry my umbrella," then people have some reason to assume the converse statement as well as the inverse (if not A, then not B), "if it is not raining, then I do not carry my umbrella." If these were not the case, you might just as well have said, "I carry my umbrella all of the time!" However, the truth of the inverse and converse of a statement are logically unrelated to the truth of the initial statement. Consider the true mathematical statement, "if a figure is a square, then it is a rectangle," which has false converse and inverse statements.

The Euler Diagram below represents the statement if A, then B. All of the points within the inner circle match the premise A. Because the circles are nested, those same points are within circle B (they possess the property associated with B). Notice that there are points in circle B that are not inside of circle A. Therefore, the converse statement, if B, then A, does not have to be true. If the converse were true, then circle B would need to be contained within A as well and the two circles would have to be identical. The same points that show that the converse might be false, also show that the inverse is suspect. There might be examples which do not have property A, but which do have property B so if not A, then not B is not dependable.

The Euler Diagram for "if A, then B"

The Euler Diagram for "if a figure is a triangle, then it is a polygon"

A third transformation of a conditional statement is the contrapositive, if not B, then not A. The contrapositive does have the same truth value as its source statement. The Euler diagram illustrates why the contrapositive is equivalent to the original statement. Because circle A is wholly within circle B, points outside of circle B (not B) must be outside of circle A (not A) as well. So not B implies not A. Note that the inverse and converse of the same statement are each other‟s contrapositive and are, therefore, both true or both false conditional statements.

The equivalence of a statement and its contrapositive is at the heart of the method of proof by contradiction, which proves that the contrapositive of a conjecture is true and, therefore, that the original conjecture is true.

The first chapter of Harold Jacobs‟s (1987) Geometry, 2nd Edition published by W. H. Freeman has a thorough discussion of these ideas with many good exercises. Liber de Octo Mutationibus The Book of the Eight Changes: Universal Cycles and the Trigrams

(c) 1995, John Opsopaus

Praefatio

Whenever two opposed forces act upon a thing (unless that thing happens to be at the place where the forces are exactly balanced), the thing will oscillate between the extremes (as does a pendulum or weight on a spring). Such cycles between opposites are everywhere in the world, from the wheel of the year to the alchemical rotation of elements to processes of growth and decline. Chapter I explains the eight phases of any such cycle, including its shifting balances of state and energy. This eightfold structure is based on mathematical principles, though the presentation here is nonmathematical. Chapter 2 relates these eight phases of cyclic change to the trigrams of the I Ching in the sequence of the Earlier Heaven. As Heraclitus said,

Opposition is fitting, and from differences comes the most beautiful harmony, and all things come to be through strife.

Caput I: De octo vicibus Concerning the Eight Exchanges i. We consider cyclic processes, which unite dualities by bringing each extreme to its polar opposite. ij. We call the opposites High and Low, though they may be any distinguished pair: Firm-Yielding, Light-Dark, Active-Passive, Male-Female, etc. iij. The extremes mark two distinguished points in the cycle, which we call H and L (for High and Low). iv. There are two paths in the cycle, the Ascending path from Low to High, and the Descending path from High to Low. v. We consider here only non-retrograde motions, i.e., once started in a direction, they go to the extreme in that direction before reversing. There is no Ascending in the Descending path, and no Descending in the Ascending path. (The motions are pure.) vi. There is a point of Equilibrium between the High and the Low; we call it B = Balance (or E = Equilibrium). vij. In each path there is a place of equilibrium where the balance shifts. viij. The Ascending Equilibrium, called A, is where the balance shifts from Low to High. ix. The Descending Equilibrium, called D, is where the balance shifts from High to Low. x. High, Low and the Ascending and Descending equilibria mark four distinguished points in the cycle (L, A, H, D).

xi. In passing from Ascent to Descent, the process must pause, at least momentarily, at the High point, and in passing from Descent to Ascent, the process must pause, at least momentarily, at the Low point. xij. The extremes are thus states, or points of stasis, between the opposed processes. xiij. So also the Ascending and Descending points are pure process in equilibrium between the two extremes. xiv. The extremes H and L are pure state; the equilibria A and D are pure process. These four points correspond to pure being and pure becoming, respectively; all other points in the cycle are mixtures of state and process (being and becoming). xv. The possible mixtures are AL = Ascending from Low, AH = Ascending to High, DH = Descending from High, DL = Descending to Low.

xvi. Each cycle has at least one natural notion of "energy" (though it may be hidden and hard to discover), which is conserved (neither created nor destroyed). xvij. This energy is of two kinds: energy of state (location) and energy of process (motion), which are converted into each other. (Energy is the medium of exchange between being and becoming.) xviij. Energy of state has its origin in the tension inherent in the polarity between the extremes. (In physical systems, this is potential energy.) xx. Energy of process measures the vehemence of the transformation between the extremes. (In physical systems, this is kinetic energy.) xxi. Since there is no motion at the extremes, there is no process energy at H and L, and all the energy is invested in the state. xxij. At the equilibrium points the extremes are in balance, so there is no energy of state at A and D. Therefore, all the system's energy is in the process, and thus the process energy is at its greatest at the equilibria. xxiij. Since all the energy is in the state at the extremes and in the process at the equilibria, in each quarter of the cycle there must be at least one point where the process and state energies are in balance.

xxiv. We shall restrict our attention to processes that are non-retrograde in this transfer of energy, so that there is only one such balance point in each quadrant. xxv. There are thus four points where the state and process energy are balanced, which are called L=A, A=H, H=D and D=L. xxvi. Thus there are eight distinguished points in the cycle: L, L=A, A, A=H, H, H=D, D, D=L.

xxvij. These eight points define eight segments in the cyclic path, which are eight phases in any cycle. xxviij. The octants adjacent to the extremes are dominated by state and are comparatively static. xxix. The octants adjacent to the equilibria are dominated by process and are relatively dynamic. xxx. The octants are named by their dominant character (Low, Ascending, High, Descending) and their subdominant character. In the cycle from Low to High and back, they are LA, AL, AH, HA, HD, DH, DL, LD.

xxxi. The High state dominates HA and HD; the Low state dominates LA and LD. xxxij. The Ascending process dominates AH and AL; the Descending process dominates DH and DL. xxxiij. Nevertheless, all the octants of the cycle comprise both state and process (being and becoming), though the quality and quantity of each varies. finis capitis I

Caput II: Clavis illius libri vicis The Key to The Book of Change i. In the High quadrant, comprising octants HA and HD, the High state is dominant. This corresponds to pure yang, represented by a digram with two firm lines: || [drawn from left to right rather than from bottom to top]. This part of the cycle is called Complete (or Culminating or Climaxing) Yang. ij. In the Low quadrant, comprising octants LA and LD, the Low state dominates. This corresponds to pure yin, represented by the digram with two yielding lines: ::. This is called Complete (or Culminating or Climaxing) Yin. iij. In the Ascending quadrant, comprising the octants AL and AH, the Ascending process dominates. It is yang because ascending, but has an admixture of the yin, which gives it motion, so it is represented by the digram |:, which is called Incipient Yang (or Lesser Yin). iv. In the Descending quadrant, comprising the octants DL and DH, the Descending process dominates. It is yin because descending, but has an admixture of yang, which gives it tension, and therefore motion, so it is represented by the digram :|, which is Incipient Yin (or Lesser Yang).

v. In octant AL the Ascending process (|:) dominates, but is tempered by, the Low state (::), so the Incipient Yang digram (|:) is modified by the upper line of the Complete Yin digram (::), to yield the trigram |::, called "Thunder." vi. In octant AH, Ascending (|:) is tempered by the High State (||); thus |: is modified by the upper line of :: to yield |::, "Fire." vij. In octant HA, High (||) is tempered by Ascending (|:) to yield ||:, "Lake." viij. In octant HD, High (||) is tempered by Descending (:|) to yield |||, "Heaven." ix. In octant DH, Descending (:|) is tempered by High (||) to yield :||, "Wind." x. In octant DL, Descending (:|) is tempered by Low (::) to yield :|:, "Water." xi. In octant LD, Low (::) is tempered by Descending (:|) to yield ::|, "Mountain." xij. In octant LA, Low (::) is tempered by Ascending (|:) to yield :::, "Earth." xiij. This is the sequence of trigrams attributed to Fu Hsi, and called the sequence of the Earlier Heaven or the Primal Order (literally, the Before-the-World Sequence).

xiv. The path of Ascent comprises the octants LA, AL, AH, HA, which correspond to the forward- moving trigrams :::, |::, |:|, ||:. The path of Descent comprises the octants HD, DH, DL, LD, which correspond to the backward-moving trigrams |||, :||, :|:, ::|. [TC I.A.2, 4] xv. Octant LA is dominated by the Low state, but incorporates the beginning of the Ascending Process; it is the Low (::) beginning to Ascend (|:), so its trigram is :::, called "The Receptive" (K'un), with its image Earth. It is yielding and the nourishing, sheltering womb of rebirth [SK II.4-5, III.10]. This is the Mother, who seeks the male and gives birth to the Ascending Path, which seeks Heaven (|||). Its direction is North. xvi. In octant AL the Ascending Process comes into dominance and the state is moved swiftly toward Equilibrium. It is the process of Ascending (|:) from the Low state (::), so its trigram is |::, called "The Arousing" (Chen), with its image Thunder. Its character is to incite movement; it awakens the seeds; it is decisive and vehement. It is the creative force stirring in Nature's womb. The Mother brings forth the Eldest Son. Its direction is Northeast. [SK II.4-5, III.10, 11; TC I.A.3] xvij. In octant AH the Ascending Process passes through Equilibrium and moves rapidly toward the High State. It is the Ascending Process (|:) striving to the High State (||), so its trigram is |:|, called "The Clinging" (Li), with the image Fire. It is the Lightning presaged by the rumbling Thunder, and it brings warmth and light (attributes of the High state). It is the trigram of the Sun; its season is Spring and its direction is East. It is the time of rapid growth. Fire is the Middle Son sought by the Mother. [SK II.4-5, III.10-11] xviij. In octant HA the Ascent slows as it approaches its culmination in the High State. Here the High State (||) achieved by the final Ascent (|:), so its trigram is ||:, called "The Joyous" (Tui), with the image Lake. This is the phase of joy and pleasure, for as the High State is reached, relaxation can begin and the fruits if the Ascent can be enjoyed. Its direction is Southeast. Lake is the Youngest Son brought forth by the Mother. [SK II.4-5] xix. In octant HD the the cycle, having reached its extreme in the High State (||), slowly begins its Descent (:|), so its trigram is |||, called "The Creative" (Ch'ien), with the image Heaven. It is strong, governing and creative. Its season is Summer and it stands in the South, for in both the Sun is strongest. This trigram is the Father, who seeks the female, and sires the Descending Path, which seeks the Earth (:::). This path corresponds to the four elements in order of increasing density: Fire (Heaven), Air (Wind), Water and Earth. Of necessity, the seeds of the Descent are hidden in the High State, as the Ascent was hidden in the womb of the Low State. [SK II.4-5, III.10; TC I.A.3] xx. In octant DH the Descent from the High state accelerates as it returns to Equilibrium. Since it is a Descent (:|) from the High State (||), its trigram is :||, called "The Gentle" (Sun), with the images Wind and Wood. The character of the Wind is penetration and dispersion, so it is the active process that brings the rapid dissolution of the High State. Like the Thunder (|::), which awakens in the Earth (:::), the Wind (:||) dissolves the icy rigidity of Heaven (|||); it is the creative force stirring in the Heavens. In seeking the female the Father sires the Eldest Daughter. Its direction is Southwest. [SK II.4, III.10-11; TC I.A.3-4] xxi. In octant DL the Descent passes through Equilibrium and approaches the Low State. Since it is a Descent (:|) to the Low State (::), its trigram is :|:, called "The Abysmal" (K'an), with the image Water. This water moves rapidly, sometimes flowing straight, other times turning, ever seeking to descend to the depths. The Wind (:||) descends to become Rain (:|:), which then descends to the Mountain (::|), and soaks into the Earth (:::) to engender new birth. As a rapid plunge into the depths, this phase is dangerous, but it provides necessary moisture (fluidity). Water (:|:) corresponds to the Moon, as Fire (|:|) does to the Sun. Water is the Middle Daughter Sought by the Father. Its direction is West, where the heavenly lights sink into the water. [SK ii.4-5, III.10-11; TC I.A.3-4] xxij. In octant LD the Descent slows as it nears the Low State. Here the Low State (::) is achieved by the Descent (:|), so its trigram is ::|, called "Keeping Still" (Ken), with the Mountain its image. Here the process stops, and the movement rests before starting a new Ascent (and so it balances the Joyous Lake, ||:). All things are brought to perfection by Keeping Still; here the seed is planted for a new beginning. It is the Gatekeeper to the Earth, where rebirth takes place. [SK II.4-5, III.10- 11; TC I.A.3-4] xxiij. And so we return to octant LA; the depths of the Low State (::) hold the seeds for a new process of Ascent (|:), which occurs in the Earth (:::), the receptive Mother, who is in the North. finis capitis II Appendix Four Liber Trigrammaton sub Figura XXVII

Although the main body of this Liber is Class A, the attribution of letters to the English Alphabet is not of that level. These letters were added at a later date by Crowley, and with the later revisions of Liber DCCLXXVII, form one approach toward an English Qabalah. These letters are positioned to the left of the trigrams in this text. --- Bill Heidrick

Liber Trigrammaton

sub figura XXVII

Being the Book of the Trigrams of the Mutations of the Tao with the Yin and the Yang

* * *

Here is Nothing under its three forms. It is not, yet informeth all things.

* * ---

Now cometh the glory of the Single One, as an imperfection and stain.

* * - -

But by the Weak One the Mother was it equilibrated.

* --- *

Also the purity was divided by Strength, the force of the Demiurge.

* - - *

And the Cross was formulated in the Universe that as yet was not.

--- * *

But now the Imperfection became manifest, presiding over the fading of perfection.

- - * *

Also the Woman arose, and veiled the Upper Heaven with her body of stars.

* ------

Now then a giant arose, of terrible strength; and asserted the Spirit in a secret rite.

* --- - -

And the Master of the Temple balancing all things arose; his stature was above the Heaven and below Earth and Hell.

* - - ---

Against him the Brothers of the Left-hand Path, confusing the symbols. They concealed their horror [in this symbol]; for in truth they were

- - --- *

* - - - -

The master flamed forth as a star and set a guard of Water in every Abyss.

--- * ---

Also certain secret ones concealed the Light of Purity in themselves, protecting it from the Persecutions.

--- * - -

Likewise also did certain sons and daughters of Hermes and of Aphrodite, more openly

- - * ---

But the Enemy confused them. They pretended to conceal that Light, that they might betray it, and profane it.

- - * - -

Yet certain holy nuns concealed the secret in songs upon the lyre.

------*

Now did the Horror of Time pervert all things, hiding the Purity with a loathsome thing, a thing unnameable.

--- - - *

Yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky.

- - --- *

And the Black Brothers raised their heads; yea, they unveiled themselves without shame or fear.

- - - - *

Also there rose up a soul of filth and of weakness, and it corrupted all the rule of the Tao.

------

Then only was Heaven established to bear sway; for only in the lowest corruption is form manifest.

------

Also did Heaven manifest in violent light,

------

And in soft light.

------Then were the waters gathered together from the heaven,

------

And a crust of earth concealed the core of flame.

------

Around the globe gathered the wide air,

------

And men began to light fires upon the earth.

------

Therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless Abode; yea, unto the Stainless Abode.

Appendix Five

Pairs of Antigram Values in Decimal Notation

Each number in this list represents a Hexagram. Their sequence is derived by the application of a different upper Trigram for each of the 27 columns, with the lower Trigram proceeding in the order of Liber XXVII. The sequence of Hexagrams with the Zero Trigram above creates the pairs of opposites which determine the sub-groupings in each column. Note that each pair of opposites within each sub-group always add to the same number, which is shown to the right of the sub-group. To find a given number, check the head of each column for the number that begins that sequence of 27.

Hex. Opp. Sum 27 54 81 81 162 243

1 2 3 28 56 84 82 164 246 29 55 83 163

3 6 9 30 60 90 84 168 252 33 57 87 165

9 18 27 36 72 108 90 180 270 45 63 99 171

4 8 12 31 62 93 85 170 255 5 7 32 61 86 169 34 59 88 167 35 58 89 166

10 20 30 37 74 111 91 182 273 11 19 38 73 92 181 46 65 100 173 47 64 101 172

12 24 36 39 78 117 93 186 279 15 21 42 75 96 183 48 69 102 177 51 66 105 174

13 26 39 40 80 120 94 188 282 14 25 41 79 95 187 16 23 43 77 97 185 22 17 49 71 103 179 44 76 98 184 50 70 104 178 52 68 106 176 53 67 107 175

Pairs of Antigram Values (continued)

243 486 729 108 216 324 135 189 324

244 488 732 109 218 327 136 191 327 245 487 110 217 137 190

246 492 738 111 222 333 138 195 333 249 489 114 219 141 192

252 504 756 117 234 351 144 207 351 261 495 126 225 153 198

247 494 741 112 224 336 139 197 336 248 493 113 223 140 196 250 491 115 221 142 194 251 490 116 220 143 193

253 506 759 118 236 354 145 209 354 254 505 119 235 146 208 262 497 127 227 154 200 263 496 128 226 155 199

255 510 765 120 240 360 147 213 360 258 507 123 237 150 210 264 501 129 231 156 204 267 498 132 228 159 210

256 512 768 121 242 363 148 215 363 257 511 122 241 149 214 259 509 124 239 151 212 265 503 130 233 157 206 260 508 125 238 152 211 266 502 131 232 158 205 268 500 133 230 160 203 269 499 134 229 161 202

Pairs of Antigram Values (continued)

270 540 810 297 513 810 324 648 972

271 542 813 298 515 813 325 650 975 272 541 299 514 326 649

273 546 819 300 519 819 327 654 981 276 543 303 516 330 651

279 558 837 306 531 837 333 666 999 288 549 315 522 342 657

274 548 822 301 521 822 328 656 984 275 547 302 520 329 655 277 545 304 518 331 653 278 544 305 517 332 652

280 560 840 307 533 840 334 668 1002 281 559 308 532 335 667 289 551 316 524 343 659 290 550 317 523 344 658

282 564 846 309 537 846 336 672 1008 285 561 312 534 339 669 291 555 318 528 345 663 294 552 321 525 348 660

283 566 849 310 539 849 337 674 1011 284 565 311 538 338 673 286 563 313 536 340 671 292 557 319 530 346 665 287 562 314 535 341 670 293 556 320 529 347 664 295 554 322 527 349 662 296 553 323 526 350 661

Pairs of Antigram Values (continued)

405 567 972 351 702 1053 378 675 1053

406 569 975 352 704 1056 379 677 1056 407 568 353 703 380 676

408 573 981 354 708 1062 381 681 1062 411 570 357 705 384 678

414 585 999 360 720 1080 387 693 1080 423 576 369 711 396 684

409 575 984 355 710 1065 382 683 1065 410 574 356 709 383 682 412 572 358 707 385 680 413 571 359 706 386 679

415 587 1002 361 722 1083 388 695 1083 416 586 362 721 389 694 424 578 370 703 397 686 425 577 371 712 398 685

417 592 1008 363 726 1089 390 699 1089 420 588 366 723 393 696 426 582 372 717 399 690 429 579 375 714 402 687

418 593 1011 364 728 1092 391 701 1092 419 592 365 727 392 700 421 590 367 725 394 698 427 584 373 719 400 692 422 589 368 724 395 697 428 583 374 718 401 691 430 581 376 716 403 689 431 580 377 715 404 688

Pairs of Antigram Values (concluded)

432 621 1053 459 594 1053 Totals of Sub-groups 0 729 433 623 1056 460 596 1056 3 732 434 622 461 595 9 738 27 756 435 627 1062 462 600 1062 12 741 438 624 465 597 30 759 36 765 441 639 1080 468 612 1080 39 768 450 630 477 603 81 810 436 629 1065 463 602 1065 84 813 437 628 464 601 90 819 439 626 466 599 108 837 440 625 467 598 93 822 111 840 442 614 1083 469 614 1083 117 846 443 640 470 613 120 849 451 632 478 605 243 872 452 631 479 604 246 975 252 981 444 645 1089 471 618 1089 270 999 447 642 474 615 255 984 453 636 480 609 273 1002 456 633 483 606 279 1008 282 1011 445 647 1092 472 620 1092 324 1053 446 646 473 619 327 1056 448 644 475 617 333 1062 454 638 481 611 351 1080 449 643 476 616 336 1065 455 637 482 610 354 1083 457 635 484 608 360 1089 458 634 485 607 363 1092

There are 111 sub-groups, with 63 different totals represented. Each of these totals is based on a pair that has all Yang and Tao lines on one of the pair, and all Yin and Tao lines on the other. The last column is a list of these 63 sub-group totals. Each of those on the right half of the column are 729 more than those on the left.

Differences Between Antigrams, in Ordinal Sequence

For convenience, the lower number of each Antigram pair is on the left of the column. In some cases this is also the value of the difference between them, which appears to the right of the pair, followed by the corresponding day of the Solar Year. The differences between Hexagrams continues into the Septagrams, beginning at the value of 365. At this point the sequence reverses direction. 1457 is a Septagram with a Yang line over the 728 Hexagram, while 1822 is a Yin line over the 364 Hexagram. Similarly, 1455 & 1821 have Yang and Yin lines over the Hexagrams 726 and 363, and so on backwards through all the 364 Hexagram pairs. In effect, any two difference- values which add to 729 represent two pairs of opposite numbers, both of which contain the same Antigrams. The initial set of opposite Trigrams sets the pattern for this sequence. After them, each subsequent set of 27 pairs contains the upper Trigrams in the same order. Thus the Houses of 27 & 54 are the first set, since their upper Trigrams normally differ by 1. These are followed by the Houses of 135 & 189, whose upper Trigrams normally differ by 2. The sequence ends with the Houses of 351 and 702, whose upper Trigrams are 13 & 26, which differ by 13. While the upper pair of Trigrams in each set remain the same, the lower pair of Trigrams runs through all 13 pairs of Antigrams. In each case, the set begins with Trigrams 13 & 26 in lower position, followed by Trigrams 12 & 24, 14 & 25, etc, in reverse order until the center of the sequence, where both Hexagrams contain the Zero Trigram below. Then the Trigrams switch columns and continue to increase again, until at the end of the sequence of 27 pairs, the lower Trigrams are again 13 & 26. This pulsation wave continues ad infinitum throughout the sequence of opposite pairs. This regularity is the reason why one and only one pair of Antigrams can differ by any given number.

0 0 0 Equinox 160 203 43 May 2 12 1 2 1 Mar. 21 0 155 199 44 May 3 13 5 7 2 Mar. 22 1 153 198 45 May 4 14 3 6 3 Mar. 23 2 154 200 46 May 5 15 4 8 4 Mar. 24 3 158 205 47 May 6 16 17 22 5 Mar. 25 4 156 204 48 May 7 17 15 21 6 Mar. 26 5 157 206 49 May 8 18 16 23 7 Mar. 27 6 143 193 50 May 9 19 11 19 8 Mar. 28 7 141 192 51 May 10 20 9 18 9 Mar. 29 8 142 194 52 May 11 21 10 20 10 Mar. 30 9 137 190 53 May 12 22 14 25 11 Mar. 31 10 135 189 54 May 13 23 12 24 12 Apr. 1 11 136 191 55 May 14 24 13 26 13 Apr. 2 12 140 196 56 May 15 25 53 67 14 Apr. 3 13 138 195 57 May 16 26 51 66 15 Apr. 4 14 139 197 58 May 17 27 52 68 16 Apr. 5 15 152 211 59 May 18 28 47 64 17 Apr. 6 16 150 210 60 May 19 29 45 63 18 Apr. 7 17 151 212 61 May 20 0 46 65 19 Apr. 8 18 146 208 62 May 21 1 50 70 20 Apr. 9 19 144 207 63 May 22 2 48 69 21 Apr. 10 20 145 209 64 May 23 3 49 71 22 Apr. 11 21 149 214 65 May 24 4 35 58 23 Apr. 12 22 147 213 66 May 25 5 33 57 24 Apr. 13 23 148 215 67 May 26 6 34 59 25 Apr. 14 24 107 175 68 May 27 7 29 55 26 Apr. 15 25 105 174 69 May 28 8 27 54 27 Apr. 16 26 106 176 70 May 29 9 28 56 28 Apr. 17 27 101 172 71 May 30 10 32 61 29 Apr. 18 28 99 171 72 May 31 11 30 60 30 Apr. 19 29 100 173 73 Jun. 1 12 31 62 31 Apr. 20 0 104 178 74 Jun. 2 13 44 76 32 Apr. 21 1 102 177 75 Jun. 3 14 42 75 33 Apr. 22 2 103 179 76 Jun. 4 15 43 77 34 Apr. 23 3 89 166 77 Jun. 5 16 38 73 35 Apr. 24 4 87 165 78 Jun. 6 17 36 72 36 Apr. 25 5 88 167 79 Jun. 7 18 37 74 37 Apr. 26 6 83 163 80 Jun. 8 19 41 79 38 Apr. 27 7 81 162 81 Jun. 9 20 39 78 39 Apr. 28 8 82 164 82 Jun. 10 21 40 80 40 Apr. 29 9 86 169 83 Jun. 11 22 161 202 41 Apr. 30 10 84 168 84 Jun. 12 23 159 201 42 May 1 11 85 170 85 Jun. 13 24

98 184 86 Jun. 14 25 481 611 130 Jul. 28 8 96 183 87 Jun. 15 26 467 598 131 Jul. 29 9 97 185 88 Jun. 16 27 465 597 132 Jul. 30 10 92 181 89 Jun. 17 28 466 599 133 Jul. 31 11 90 180 90 Jun. 18 29 461 595 134 Aug 1 12 91 182 91 Jun. 19 ** 459 594 135 Aug 2 13 95 187 92 Jun. 20 0 460 596 136 Aug 3 14 93 186 93 Solstice 1 464 601 137 Aug 4 15 94 188 94 Jun. 22 2 462 600 138 Aug 5 16 134 229 95 Jun. 23 3 463 602 139 Aug 6 17 132 228 96 Jun. 24 4 476 616 140 Aug 7 18 133 230 97 Jun. 25 5 474 615 141 Aug 8 19 128 226 98 Jun. 26 6 475 617 142 Aug 9 20 126 225 99 Jun. 27 7 470 613 143 Aug 10 21 127 227 100 Jun. 28 8 468 612 144 Aug 11 22 131 232 101 Jun. 29 9 469 614 145 Aug 12 23 129 231 102 Jun. 30 10 473 619 146 Aug 13 24 130 233 103 Jul. 1 11 471 618 147 Aug 14 25 116 220 104 Jul. 2 12 472 620 148 Aug 15 26 114 219 105 Jul. 3 13 431 580 149 Aug 16 27 115 221 106 Jul. 4 14 429 579 150 Aug 17 28 110 217 107 Jul. 5 15 430 581 151 Aug 18 29 108 216 108 Jul. 6 16 425 577 152 Aug 19 0 109 218 109 Jul. 7 17 423 576 153 Aug 20 1 113 223 110 Jul. 8 18 424 578 154 Aug 21 2 111 222 111 Jul. 9 19 428 583 155 Aug 22 3 112 224 112 Jul. 10 20 426 582 156 Aug 23 4 125 238 113 Jul. 11 21 427 584 157 Aug 24 5 123 237 114 Jul. 12 22 413 571 158 Aug 25 6 124 239 115 Jul. 13 23 411 570 159 Aug 26 7 119 235 116 Jul. 14 24 412 572 160 Aug 27 8 117 234 117 Jul. 15 25 407 568 161 Aug 28 9 118 236 118 Jul. 16 26 405 567 162 Aug 29 10 122 241 119 Jul. 17 27 406 569 163 Aug 30 11 120 240 120 Jul. 18 28 410 574 164 Aug 31 12 121 242 121 Jul. 19 29 408 573 165 Sep 1 13 485 607 122 Jul. 20 0 409 575 166 Sep 2 14 483 606 123 Jul. 21 1 422 589 167 Sep 3 15 484 608 124 Jul. 22 2 420 588 168 Sep 4 16 479 604 125 Jul. 23 3 421 590 169 Sep 5 17 477 603 126 Jul. 24 4 416 586 170 Sep 6 18 478 605 127 Jul. 25 5 414 585 171 Sep 7 19 482 610 128 Jul. 26 6 415 587 172 Sep 8 20 480 609 129 Jul. 27 7 419 592 173 Sep 9 21

417 591 174 Sep 10 22 302 520 218 Oct. 24 5 418 593 175 Sep 11 23 300 519 219 Oct. 25 6 458 634 176 Sep 12 24 301 521 220 Oct. 26 7 456 633 177 Sep 13 25 314 535 221 Oct. 27 8 457 635 178 Sep 14 26 312 534 222 Oct. 28 9 452 631 179 Sep 15 27 313 536 223 Oct. 29 10 450 630 180 Sep 16 28 308 532 224 Oct. 30 11 451 632 181 Sep 17 29 306 531 225 Oct. 31 12 455 637 182 Sep 18 ** 307 533 226 Nov 1 13 453 636 183 Sep 19 0 311 538 227 Nov 2 14 454 638 184 Sep 20 1 309 537 228 Nov 3 15 440 625 185 Sep 21 2 310 539 229 Nov 4 16 438 624 186 Equinox 3 269 499 230 Nov 5 17 439 626 187 Sep 23 4 267 498 231 Nov 6 18 434 622 188 Sep 24 5 268 500 232 Nov 7 19 432 621 189 Sep 25 6 263 496 233 Nov 8 20 433 623 190 Sep 26 7 261 495 234 Nov 9 21 437 628 191 Sep 27 8 262 497 235 Nov 10 22 435 627 192 Sep 28 9 266 502 236 Nov 11 23 436 629 193 Sep 29 10 264 501 237 Nov 12 24 449 643 194 Sep 30 11 265 503 238 Nov 13 25 447 642 195 Oct. 1 12 251 490 239 Nov 14 26 448 644 196 Oct. 2 13 249 489 240 Nov 15 27 443 640 197 Oct. 3 14 250 491 241 Nov 16 28 441 639 198 Oct. 4 15 245 487 242 Nov 17 29 442 641 199 Oct. 5 16 243 486 243 Nov 18 0 446 646 200 Oct. 6 17 244 488 244 Nov 19 1 444 645 201 Oct. 7 18 248 493 245 Nov 20 2 445 647 202 Oct. 8 19 246 492 246 Nov 21 3 323 526 203 Oct. 9 20 247 494 247 Nov 22 4 321 525 204 Oct. 10 21 260 508 248 Nov 23 5 322 527 205 Oct. 11 22 258 507 249 Nov 24 6 317 523 206 Oct. 12 23 259 509 250 Nov 25 7 315 522 207 Oct. 13 24 254 505 251 Nov 26 8 316 524 208 Oct. 14 25 252 504 252 Nov 27 9 320 529 209 Oct. 15 26 253 506 253 Nov 28 10 318 528 210 Oct. 16 27 257 511 254 Nov 29 11 319 530 211 Oct. 17 28 255 510 255 Nov 30 12 305 517 212 Oct. 18 29 256 512 256 Dec. 1 13 303 516 213 Oct. 19 0 296 553 257 Dec. 2 14 304 518 214 Oct. 20 1 294 552 258 Dec. 3 15 299 514 215 Oct. 21 2 295 554 259 Dec. 4 16 297 513 216 Oct. 22 3 290 550 260 Dec. 5 17 298 515 217 Oct. 23 4 288 549 261 Dec. 6 18

289 551 262 Dec. 7 19 387 693 306 Jan 20 2 293 556 263 Dec. 8 20 388 695 307 Jan 21 3 291 555 264 Dec. 9 21 392 700 308 Jan 22 4 292 557 265 Dec. 10 22 390 699 309 Jan 23 5 278 544 266 Dec. 11 23 391 701 310 Jan 24 6 276 543 267 Dec. 12 24 350 661 311 Jan 25 7 277 545 268 Dec. 13 25 348 660 312 Jan 26 8 272 541 269 Dec. 14 26 349 662 313 Jan 27 9 270 540 270 Dec. 15 27 344 658 314 Jan 28 10 271 542 271 Dec. 16 28 342 657 315 Jan 29 11 275 547 272 Dec. 17 29 343 659 316 Jan 30 12 273 546 273 Dec. 18 ** 347 664 317 Jan 31 13 274 548 274 Dec. 19 0 345 663 318 Feb 1 14 287 562 275 Dec. 20 1 346 665 319 Feb 2 15 285 561 276 Solstice 2 332 652 320 Feb 3 16 286 563 277 Dec. 22 3 330 651 321 Feb 4 17 281 559 278 Dec. 23 4 331 653 322 Feb 5 18 279 558 279 Dec. 24 5 326 649 323 Feb 6 19 280 560 280 Dec. 25 6 324 648 324 Feb 7 20 284 565 281 Dec. 26 7 325 650 325 Feb 8 21 282 564 282 Dec. 27 8 329 655 326 Feb 9 22 283 566 283 Dec. 28 9 327 654 327 Feb 10 23 404 688 284 Dec. 29 10 328 656 328 Feb 11 24 402 687 285 Dec. 30 11 341 670 329 Feb 12 25 403 689 286 Dec. 31 12 339 669 330 Feb 13 26 398 685 287 Jan 1 13 340 671 331 Feb 14 27 396 684 288 Jan 2 14 335 667 332 Feb 15 28 397 686 289 Jan 3 15 333 666 333 Feb 16 29 401 691 290 Jan 4 16 334 668 334 Feb 17 0 399 690 291 Jan 5 17 338 673 335 Feb 18 1 400 692 292 Jan 6 18 336 672 336 Feb 19 2 386 679 293 Jan 7 19 337 674 337 Feb 20 3 384 678 294 Jan 8 20 377 715 338 Feb 21 4 385 680 295 Jan 9 21 375 714 339 Feb 22 5 380 676 296 Jan 10 22 376 716 340 Feb 23 6 378 675 297 Jan 11 23 371 712 341 Feb 24 7 379 677 298 Jan 12 24 369 711 342 Feb 25 8 383 682 299 Jan 13 25 370 713 343 Feb 26 9 381 681 300 Jan 14 26 374 718 344 Feb 27 10 382 683 301 Jan 15 27 372 717 345 Feb 28 11 395 697 302 Jan 16 28 373 719 346 Mar 1 12 393 696 303 Jan 17 29 359 706 347 Mar 2 13 394 698 304 Jan 18 0 357 705 348 Mar 3 14 389 694 305 Jan 19 1 358 707 349 Mar 4 15

353 703 350 Mar 5 16 1819 1451 368 351 702 351 Mar 6 17 1818 1449 369 352 704 352 Mar 7 18 1820 1450 370 356 709 353 Mar 8 19 1825 1454 371 354 708 354 Mar 9 20 1824 1452 372 355 710 355 Mar 10 21 1826 1453 373 368 724 356 Mar 11 22 1813 1439 374 366 723 357 Mar 12 23 1812 1437 375 367 725 358 Mar 13 24 1814 1438 376 362 721 359 Mar 14 25 1810 1433 377 360 720 360 Mar 15 26 1809 1431 378 361 722 361 Mar 16 27 1811 1432 379 365 727 362 Mar 17 28 1816 1436 380 363 726 363 Mar 18 29 1815 1434 381 364 728 364 Mar 19 ** 1817 1435 382 1822 1457 365 Equinox 1831 1448 383 1821 1455 366 1830 1446 384 1823 1456 367 1832 1447 385

Master List of All Hexagram Values

A-Root B-Opp. C-Inv. Diff. A-B Sum A-B Sum ABC Nuclear

1 2 243 1 3 246 0 2 1 486 1 3 489 0 3 6 81 3 9 90 1 4 8 324 4 12 336 1 5 7 567 2 12 579 1 6 3 162 3 9 171 2 7 5 405 2 12 417 2 8 4 648 4 12 660 2 9 18 27 9 27 54 30 10 20 270 10 30 300 30 11 19 513 8 30 543 30 12 24 108 12 36 144 31 13 26 351 13 39 390 31 14 25 594 11 39 633 31 15 21 189 6 36 225 32 16 23 432 7 39 471 32 17 22 675 5 39 714 32 18 9 54 9 27 81 60 19 11 297 8 30 327 60 20 10 540 10 30 570 60 21 15 135 6 36 171 61 22 17 378 5 39 417 61 23 16 621 7 39 660 61 24 12 216 12 36 252 62 25 14 459 11 39 498 62 26 13 702 13 39 741 62 27 54 9 27 81 90 90 28 56 252 28 84 336 90 29 55 495 26 84 579 90 30 60 90 30 90 180 91 31 62 333 31 93 426 91 32 61 576 29 93 669 91 33 57 171 24 90 261 92 34 59 414 25 93 507 92 35 58 657 23 93 750 92 36 72 36 36 108 144 120 37 74 279 37 111 390 120 38 73 522 35 111 633 120 39 78 117 39 117 234 121 40 80 360 40 120 480 121 41 79 603 38 120 723 121 42 75 198 33 117 315 122 43 77 441 34 120 561 122 44 76 684 32 120 804 122 45 63 63 18 108 171 150 46 65 306 19 111 417 150 47 64 549 17 111 660 150 48 69 144 21 117 261 151 49 71 387 22 120 507 151 50 70 630 20 120 750 151 51 66 225 15 117 342 152 52 68 468 16 120 588 152 53 67 711 14 120 831 152 54 27 18 27 81 99 180 55 29 261 26 84 345 180 56 28 504 28 84 588 180 57 33 99 24 90 189 181 58 35 342 23 93 435 181 59 34 585 25 93 678 181 60 30 180 30 90 270 182 61 32 423 29 93 516 182 62 31 666 31 93 759 182 63 45 45 18 108 153 210 64 47 288 17 111 399 210 65 46 531 19 111 642 210 66 51 126 15 117 243 211 67 53 369 14 120 489 211 68 52 612 16 120 732 211 69 48 207 21 117 324 212 70 50 450 20 120 570 212 71 49 693 22 120 813 212 72 36 72 36 108 180 240 73 38 315 35 111 426 240 74 37 558 37 111 669 240 75 42 153 33 117 270 241 76 44 396 32 120 516 241 77 43 639 34 120 759 241 78 39 234 39 117 351 242 79 41 477 38 120 597 242 80 40 720 40 120 840 242 81 162 3 81 243 246 243 82 164 246 82 246 492 243 83 163 489 80 246 735 243 84 168 84 84 252 336 244 85 170 327 85 255 582 244 86 169 570 83 255 825 244 87 165 165 78 252 417 245 88 167 408 79 255 663 245 89 166 651 77 255 906 245 90 180 30 90 270 300 273 91 182 273 91 273 546 273 92 181 516 89 273 789 273 93 186 111 93 279 390 274 94 188 354 94 282 636 274 95 187 597 92 282 879 274 96 183 192 87 279 471 275 97 185 435 88 282 717 275 98 184 678 86 282 960 275 99 171 57 72 270 327 303 100 173 300 73 273 573 303 101 172 543 71 273 816 303 102 177 138 75 279 417 304 103 179 381 76 282 663 304 104 178 624 74 282 906 304 105 174 219 69 279 498 305 106 176 462 70 282 744 305 107 175 705 68 282 987 305 108 216 12 108 324 336 333 109 218 255 109 327 582 333 110 217 498 107 327 825 333 111 222 93 111 333 426 334 112 224 336 112 336 672 334 113 223 579 110 336 915 334 114 219 174 105 333 507 335 115 221 417 106 336 753 335 116 220 660 104 336 996 335 117 234 39 117 351 390 363 118 236 282 118 354 636 363 119 235 525 116 354 879 363 120 240 120 120 360 480 364 121 242 363 121 363 726 364 122 241 606 119 363 969 364 123 237 201 114 360 561 365 124 239 444 115 363 807 365 125 238 687 113 363 1050 365 126 225 66 99 351 417 393 127 227 309 100 354 663 393 128 226 552 98 354 906 393 129 231 147 102 360 507 394 130 233 390 103 363 753 394 131 232 633 101 363 996 394 132 228 228 96 360 588 395 133 230 471 97 363 834 395 134 229 714 95 363 1077 395 135 189 21 54 324 345 423 136 191 264 55 327 591 423 137 190 507 53 327 834 423 138 195 102 57 333 435 424 139 197 345 58 336 681 424 140 196 588 56 336 924 424 141 192 183 51 333 516 425 142 194 426 52 336 762 425 143 193 669 50 336 1005 425 144 207 48 63 351 399 453 145 209 291 64 354 645 453 146 208 534 62 354 888 453 147 213 129 66 360 489 454 148 215 372 67 363 735 454 149 214 615 65 363 978 454 150 210 210 60 360 570 455 151 212 453 61 363 816 455 152 211 696 59 363 1059 455 153 198 75 45 351 426 483 154 200 318 46 354 672 483 155 199 561 44 354 915 483 156 204 156 48 360 516 484 157 206 399 49 363 762 484 158 205 642 47 363 1005 484 159 201 237 42 360 597 485 160 203 480 43 363 843 485 161 202 723 41 363 1086 485 162 81 6 81 243 249 486 163 83 249 82 246 495 486 164 82 492 80 246 738 486 165 87 87 78 252 339 487 166 89 330 77 255 585 487 167 88 573 79 255 828 487 168 84 168 84 252 420 488 169 86 411 83 255 666 488 170 85 654 85 255 909 488 171 99 33 72 270 303 516 172 101 276 71 273 549 516 173 100 519 73 273 792 516 174 105 114 69 279 393 517 175 107 357 68 282 639 517 176 106 600 70 282 882 517 177 102 195 75 279 474 518 178 104 438 74 282 720 518 179 103 681 76 282 963 518 180 90 60 90 270 330 546 181 92 303 89 273 576 546 182 91 546 91 273 819 546 183 96 141 87 279 420 547 184 98 384 86 282 666 547 185 97 627 88 282 909 547 186 93 222 93 279 501 548 187 95 465 92 282 747 548 188 94 708 94 282 990 548 189 135 15 54 324 339 576 190 137 258 53 327 585 576 191 136 501 55 327 828 576 192 141 96 51 333 429 577 193 143 339 50 336 675 577 194 142 582 52 336 918 577 195 138 177 57 333 510 578 196 140 420 56 336 756 578 197 139 663 58 336 999 578 198 153 42 45 351 393 606 199 155 285 44 354 639 606 200 154 528 46 354 882 606 201 159 123 42 360 483 607 202 161 366 41 363 729 607 203 160 609 43 363 972 607 204 156 204 48 360 564 608 205 158 447 47 363 810 608 206 157 690 49 363 1053 608 207 144 69 63 351 420 636 208 146 312 62 354 666 636 209 145 555 64 354 909 636 210 150 150 60 360 510 637 211 152 393 59 363 756 637 212 151 636 61 363 999 637 213 147 231 66 360 591 638 214 149 474 65 363 837 638 215 148 717 67 363 1080 638 216 108 24 108 324 348 666 217 110 267 107 327 594 666 218 109 510 109 327 837 666 219 114 105 105 333 438 667 220 116 348 104 336 684 667 221 115 591 106 336 927 667 222 111 186 111 333 519 668 223 113 429 110 336 765 668 224 112 672 112 336 1008 668 225 126 51 99 351 402 696 226 128 294 98 354 648 696 227 127 537 100 354 891 696 228 132 132 96 360 492 697 229 134 375 95 363 738 697 230 133 618 97 363 981 697 231 129 213 102 360 573 698 232 131 456 101 363 819 698 233 130 699 103 363 1062 698 234 117 78 117 351 429 726 235 119 321 116 354 675 726 236 118 564 118 354 918 726 237 123 159 114 360 519 727 238 125 402 113 363 765 727 239 124 645 115 363 1008 727 240 120 240 120 360 600 728 241 122 483 119 363 846 728 242 121 726 121 363 1089 728 243 486 1 243 729 730 0 244 488 244 244 732 976 0 245 487 487 242 732 1219 0 246 492 82 246 738 820 1 247 494 325 247 741 1066 1 248 493 568 245 741 1309 1 249 489 163 240 738 901 2 250 491 406 241 741 1147 2 251 490 649 239 741 1390 2 252 504 28 252 756 784 30 253 506 271 253 759 1030 30 254 505 514 251 759 1273 30 255 510 109 255 765 874 31 256 512 352 256 768 1120 31 257 511 595 254 768 1363 31 258 507 190 249 765 955 32 259 509 433 250 768 1201 32 260 508 676 248 768 1444 32 261 495 55 234 756 811 60 262 497 298 235 759 1057 60 263 496 541 233 759 1300 60 264 501 136 237 765 901 61 265 503 379 238 768 1147 61 266 502 622 236 768 1390 61 267 498 217 231 765 982 62 268 500 460 232 768 1228 62 269 499 703 230 768 1471 62 270 540 10 270 810 820 90 271 542 253 271 813 1066 90 272 541 496 269 813 1309 90 273 546 91 273 819 910 91 274 548 334 274 822 1156 91 275 547 577 272 822 1399 91 276 543 172 267 819 991 92 277 545 415 268 822 1237 92 278 544 658 266 822 1480 92 279 558 37 279 837 874 120 280 560 280 280 840 1120 120 281 559 523 278 840 1363 120 282 564 118 282 846 964 121 283 566 361 283 849 1210 121 284 565 604 281 849 1453 121 285 561 199 276 846 1045 122 286 563 442 277 849 1291 122 287 562 685 275 849 1534 122 288 549 64 261 837 901 150 289 551 307 262 840 1147 150 290 550 550 260 840 1390 150 291 555 145 264 846 991 151 292 557 388 265 849 1237 151 293 556 631 263 849 1480 151 294 552 226 258 846 1072 152 295 554 469 259 849 1318 152 296 553 712 257 849 1561 152 297 513 19 216 810 829 180 298 515 262 217 813 1075 180 299 514 505 215 813 1318 180 300 519 100 219 819 919 181 301 521 343 220 822 1165 181 302 520 586 218 822 1408 181 303 516 181 213 819 1000 182 304 518 424 214 822 1246 182 305 517 667 212 822 1489 182 306 531 46 225 837 883 210 307 533 289 226 840 1129 210 308 532 532 224 840 1372 210 309 537 127 228 846 973 211 310 539 370 229 849 1219 211 311 538 613 227 849 1462 211 312 534 208 222 846 1054 212 313 536 451 223 849 1300 212 314 535 694 221 849 1543 212 315 522 73 207 837 910 240 316 524 316 208 840 1156 240 317 523 559 206 840 1399 240 318 528 154 210 846 1000 241 319 530 397 211 849 1246 241 320 529 640 209 849 1489 241 321 525 235 204 846 1081 242 322 527 478 205 849 1327 242 323 526 721 203 849 1570 242 324 648 4 324 972 976 243 325 650 247 325 975 1222 243 326 649 490 323 975 1465 243 327 654 85 327 981 1066 244 328 656 328 328 984 1312 244 329 655 571 326 984 1555 244 330 651 166 321 981 1147 245 331 653 409 322 984 1393 245 332 652 652 320 984 1636 245 333 666 31 333 999 1030 273 334 668 274 334 1002 1276 273 335 667 517 332 1002 1519 273 336 672 112 336 1008 1120 274 337 674 355 337 1011 1366 274 338 673 598 335 1011 1609 274 339 669 193 330 1008 1201 275 340 671 436 331 1011 1447 275 341 670 679 329 1011 1690 275 342 657 58 315 999 1057 303 343 659 301 316 1002 1303 303 344 658 544 314 1002 1546 303 345 663 139 318 1008 1147 304 346 665 382 319 1011 1393 304 347 664 625 317 1011 1636 304 348 660 220 312 1008 1228 305 349 662 463 313 1011 1474 305 350 661 706 311 1011 1717 305 351 702 13 351 1053 1066 333 352 704 256 352 1056 1312 333 353 703 499 350 1056 1555 333 354 708 94 354 1062 1156 334 355 710 337 355 1065 1402 334 356 709 580 353 1065 1645 334 357 705 175 348 1062 1237 335 358 707 418 349 1065 1483 335 359 706 661 347 1065 1726 335 360 720 40 360 1080 1120 363 361 722 283 361 1083 1366 363 362 721 526 359 1083 1609 363 363 726 121 363 1089 1210 364 364 728 364 364 1092 1456 364 365 727 607 362 1092 1699 364 366 723 202 357 1089 1291 365 367 725 445 358 1092 1537 365 368 724 688 356 1092 1780 365 369 711 67 342 1080 1147 393 370 713 310 343 1083 1393 393 371 712 553 341 1083 1636 393 372 717 148 345 1089 1237 394 373 719 391 346 1092 1483 394 374 718 634 344 1092 1726 394 375 714 229 339 1089 1318 395 376 716 472 340 1092 1564 395 377 715 715 338 1092 1807 395 378 675 22 297 1053 1075 423 379 677 265 298 1056 1321 423 380 676 508 296 1056 1564 423 381 681 103 300 1062 1165 424 382 683 346 301 1065 1411 424 383 682 589 299 1065 1654 424 384 678 184 294 1062 1246 425 385 680 427 295 1065 1492 425 386 679 670 293 1065 1735 425 387 693 49 306 1080 1129 453 388 695 292 307 1083 1375 453 389 694 535 305 1083 1618 453 390 699 130 309 1089 1219 454 391 701 373 310 1092 1465 454 392 700 616 308 1092 1708 454 393 696 211 303 1089 1300 455 394 698 454 304 1092 1546 455 395 697 697 302 1092 1789 455 396 684 76 288 1080 1156 483 397 686 319 289 1083 1402 483 398 685 562 287 1083 1645 483 399 690 157 291 1089 1246 484 400 692 400 292 1092 1492 484 401 691 643 290 1092 1735 484 402 687 238 285 1089 1327 485 403 689 481 286 1092 1573 485 404 688 724 284 1092 1816 485 405 567 7 162 972 979 486 406 569 250 163 975 1225 486 407 568 493 161 975 1468 486 408 573 88 165 981 1069 487 409 575 331 166 984 1315 487 410 574 574 164 984 1558 487 411 570 169 159 981 1150 488 412 572 412 160 984 1396 488 413 571 655 158 984 1639 488 414 585 34 171 999 1033 516 415 587 277 172 1002 1279 516 416 586 520 170 1002 1522 516 417 591 115 174 1008 1123 517 418 593 358 175 1011 1369 517 419 592 601 173 1011 1612 517 420 588 196 168 1008 1204 518 421 590 439 169 1011 1450 518 422 589 682 167 1011 1693 518 423 576 61 153 999 1060 546 424 578 304 154 1002 1306 546 425 577 547 152 1002 1549 546 426 582 142 156 1008 1150 547 427 584 385 157 1011 1396 547 428 583 628 155 1011 1639 547 429 579 223 150 1008 1231 548 430 581 466 151 1011 1477 548 431 580 709 149 1011 1720 548 432 621 16 189 1053 1069 576 433 623 259 190 1056 1315 576 434 622 502 188 1056 1558 576 435 627 97 192 1062 1159 577 436 629 340 193 1065 1405 577 437 628 583 191 1065 1648 577 438 624 178 186 1062 1240 578 439 626 421 187 1065 1486 578 440 625 664 185 1065 1729 578 441 639 43 198 1080 1123 606 442 641 286 199 1083 1369 606 443 640 529 197 1083 1612 606 444 645 124 201 1089 1213 607 445 647 367 202 1092 1459 607 446 646 610 200 1092 1702 607 447 642 205 195 1089 1294 608 448 644 448 196 1092 1540 608 449 643 691 194 1092 1783 608 450 630 70 180 1080 1150 636 451 632 313 181 1083 1396 636 452 631 556 179 1083 1639 636 453 636 151 183 1089 1240 637 454 638 394 184 1092 1486 637 455 637 637 182 1092 1729 637 456 633 232 177 1089 1321 638 457 635 475 178 1092 1567 638 458 634 718 176 1092 1810 638 459 594 25 135 1053 1078 666 460 596 268 136 1056 1324 666 461 595 511 134 1056 1567 666 462 600 106 138 1062 1168 667 463 602 349 139 1065 1414 667 464 601 592 137 1065 1657 667 465 597 187 132 1062 1249 668 466 599 430 133 1065 1495 668 467 598 673 131 1065 1738 668 468 612 52 144 1080 1132 696 469 614 295 145 1083 1378 696 470 613 538 143 1083 1621 696 471 618 133 147 1089 1222 697 472 620 376 148 1092 1468 697 473 619 619 146 1092 1711 697 474 615 214 141 1089 1303 698 475 617 457 142 1092 1549 698 476 616 700 140 1092 1792 698 477 603 79 126 1080 1159 726 478 605 322 127 1083 1405 726 479 604 565 125 1083 1648 726 480 609 160 129 1089 1249 727 481 611 403 130 1092 1495 727 482 610 646 128 1092 1738 727 483 606 241 123 1089 1330 728 484 608 484 124 1092 1576 728 485 607 727 122 1092 1819 728 486 243 2 243 729 731 0 487 245 245 242 732 977 0 488 244 488 244 732 1220 0 489 249 83 240 738 821 1 490 251 326 239 741 1067 1 491 250 569 241 741 1310 1 492 246 164 246 738 902 2 493 248 407 245 741 1148 2 494 247 650 247 741 1391 2 495 261 29 234 756 785 30 496 263 272 233 759 1031 30 497 262 515 235 759 1274 30 498 267 110 231 765 875 31 499 269 353 230 768 1121 31 500 268 596 232 768 1364 31 501 264 191 237 765 956 32 502 266 434 236 768 1202 32 503 265 677 238 768 1445 32 504 252 56 252 756 812 60 505 254 299 251 759 1058 60 506 253 542 253 759 1301 60 507 258 137 249 765 902 61 508 260 380 248 768 1148 61 509 259 623 250 768 1391 61 510 255 218 255 765 983 62 511 257 461 254 768 1229 62 512 256 704 256 768 1472 62 513 297 11 216 810 821 90 514 299 254 215 813 1067 90 515 298 497 217 813 1310 90 516 303 92 213 819 911 91 517 305 335 212 822 1157 91 518 304 578 214 822 1400 91 519 300 173 219 819 992 92 520 302 416 218 822 1238 92 521 301 659 220 822 1481 92 522 315 38 207 837 875 120 523 317 281 206 840 1121 120 524 316 524 208 840 1364 120 525 321 119 204 846 965 121 526 323 362 203 849 1211 121 527 322 605 205 849 1454 121 528 318 200 210 846 1046 122 529 320 443 209 849 1292 122 530 319 686 211 849 1535 122 531 306 65 225 837 902 150 532 308 308 224 840 1148 150 533 307 551 226 840 1391 150 534 312 146 222 846 992 151 535 314 389 221 849 1238 151 536 313 632 223 849 1481 151 537 309 227 228 846 1073 152 538 311 470 227 849 1319 152 539 310 713 229 849 1562 152 540 270 20 270 810 830 180 541 272 263 269 813 1076 180 542 271 506 271 813 1319 180 543 276 101 267 819 920 181 544 278 344 266 822 1166 181 545 277 587 268 822 1409 181 546 273 182 273 819 1001 182 547 275 425 272 822 1247 182 548 274 668 274 822 1490 182 549 288 47 261 837 884 210 550 290 290 260 840 1130 210 551 289 533 262 840 1373 210 552 294 128 258 846 974 211 553 296 371 257 849 1220 211 554 295 614 259 849 1463 211 555 291 209 264 846 1055 212 556 293 452 263 849 1301 212 557 292 695 265 849 1544 212 558 279 74 279 837 911 240 559 281 317 278 840 1157 240 560 280 560 280 840 1400 240 561 285 155 276 846 1001 241 562 287 398 275 849 1247 241 563 286 641 277 849 1490 241 564 282 236 282 846 1082 242 565 284 479 281 849 1328 242 566 283 722 283 849 1571 242 567 405 5 162 972 977 243 568 407 248 161 975 1223 243 569 406 491 163 975 1466 243 570 411 86 159 981 1067 244 571 413 329 158 984 1313 244 572 412 572 160 984 1556 244 573 408 167 165 981 1148 245 574 410 410 164 984 1394 245 575 409 653 166 984 1637 245 576 423 32 153 999 1031 273 577 425 275 152 1002 1277 273 578 424 518 154 1002 1520 273 579 429 113 150 1008 1121 274 580 431 356 149 1011 1367 274 581 430 599 151 1011 1610 274 582 426 194 156 1008 1202 275 583 428 437 155 1011 1448 275 584 427 680 157 1011 1691 275 585 414 59 171 999 1058 303 586 416 302 170 1002 1304 303 587 415 545 172 1002 1547 303 588 420 140 168 1008 1148 304 589 422 383 167 1011 1394 304 590 421 626 169 1011 1637 304 591 417 221 174 1008 1229 305 592 419 464 173 1011 1475 305 593 418 707 175 1011 1718 305 594 459 14 135 1053 1067 333 595 461 257 134 1056 1313 333 596 460 500 136 1056 1556 333 597 465 95 132 1062 1157 334 598 467 338 131 1065 1403 334 599 466 581 133 1065 1646 334 600 462 176 138 1062 1238 335 601 464 419 137 1065 1484 335 602 463 662 139 1065 1727 335 603 477 41 126 1080 1121 363 604 479 284 125 1083 1367 363 605 478 527 127 1083 1610 363 606 483 122 123 1089 1211 364 607 485 365 122 1092 1457 364 608 484 608 124 1092 1700 364 609 480 203 129 1089 1292 365 610 482 446 128 1092 1538 365 611 481 689 130 1092 1781 365 612 468 68 144 1080 1148 393 613 470 311 143 1083 1394 393 614 469 554 145 1083 1637 393 615 474 149 141 1089 1238 394 616 476 392 140 1092 1484 394 617 475 635 142 1092 1727 394 618 471 230 147 1089 1319 395 619 473 473 146 1092 1565 395 620 472 716 148 1092 1808 395 621 432 23 189 1053 1076 423 622 434 266 188 1056 1322 423 623 433 509 190 1056 1565 423 624 438 104 186 1062 1166 424 625 440 347 185 1065 1412 424 626 439 590 187 1065 1655 424 627 435 185 192 1062 1247 425 628 437 428 191 1065 1493 425 629 436 671 193 1065 1736 425 630 450 50 180 1080 1130 453 631 452 293 179 1083 1376 453 632 451 536 181 1083 1619 453 633 456 131 177 1089 1220 454 634 458 374 176 1092 1466 454 635 457 617 178 1092 1709 454 636 453 212 183 1089 1301 455 637 455 455 182 1092 1547 455 638 454 698 184 1092 1790 455 639 441 77 198 1080 1157 483 640 443 320 197 1083 1403 483 641 442 563 199 1083 1646 483 642 447 158 195 1089 1247 484 643 449 401 194 1092 1493 484 644 448 644 196 1092 1736 484 645 444 239 201 1089 1328 485 646 446 482 200 1092 1574 485 647 445 725 202 1092 1817 485 648 324 8 324 972 980 486 649 326 251 323 975 1226 486 650 325 494 325 975 1469 486 651 330 89 321 981 1070 487 652 332 332 320 984 1316 487 653 331 575 322 984 1559 487 654 327 170 327 981 1151 488 655 329 413 326 984 1397 488 656 328 656 328 984 1640 488 657 342 35 315 999 1034 516 658 344 278 314 1002 1280 516 659 343 521 316 1002 1523 516 660 348 116 312 1008 1124 517 661 350 359 311 1011 1370 517 662 349 602 313 1011 1613 517 663 345 197 318 1008 1205 518 664 347 440 317 1011 1451 518 665 346 683 319 1011 1694 518 666 333 62 333 999 1061 546 667 335 305 332 1002 1307 546 668 334 548 334 1002 1550 546 669 339 143 330 1008 1151 547 670 341 386 329 1011 1397 547 671 340 629 331 1011 1640 547 672 336 224 336 1008 1232 548 673 338 467 335 1011 1478 548 674 337 710 337 1011 1721 548 675 378 17 297 1053 1070 576 676 380 260 296 1056 1316 576 677 379 503 298 1056 1559 576 678 384 98 294 1062 1160 577 679 386 341 293 1065 1406 577 680 385 584 295 1065 1649 577 681 381 179 300 1062 1241 578 682 383 422 299 1065 1487 578 683 382 665 301 1065 1730 578 684 396 44 288 1080 1124 606 685 398 287 287 1083 1370 606 686 397 530 289 1083 1613 606 687 402 125 285 1089 1214 607 688 404 368 284 1092 1460 607 689 403 611 286 1092 1703 607 690 399 206 291 1089 1295 608 691 401 449 290 1092 1541 608 692 400 692 292 1092 1784 608 693 387 71 306 1080 1151 636 694 389 314 305 1083 1397 636 695 388 557 307 1083 1640 636 696 393 152 303 1089 1241 637 697 395 395 302 1092 1487 637 698 394 638 304 1092 1730 637 699 390 233 309 1089 1322 638 700 392 476 308 1092 1568 638 701 391 719 310 1092 1811 638 702 351 26 351 1053 1079 666 703 353 269 350 1056 1325 666 704 352 512 352 1056 1568 666 705 357 107 348 1062 1169 667 706 359 350 347 1065 1415 667 707 358 593 349 1065 1658 667 708 354 188 354 1062 1250 668 709 356 431 353 1065 1496 668 710 355 674 355 1065 1739 668 711 369 53 342 1080 1133 696 712 371 296 341 1083 1379 696 713 370 539 343 1083 1622 696 714 375 134 339 1089 1223 697 715 377 377 338 1092 1469 697 716 376 620 340 1092 1712 697 717 372 215 345 1089 1304 698 718 374 458 344 1092 1550 698 719 373 701 346 1092 1793 698 720 360 80 360 1080 1160 726 721 362 323 359 1083 1406 726 722 361 566 361 1083 1649 726 723 366 161 357 1089 1250 727 724 368 404 356 1092 1496 727 725 367 647 358 1092 1739 727 726 363 242 363 1089 1331 728 727 365 485 362 1092 1577 728 728 364 728 364 1092 1820 728 729 1458 1 729 2187 2188 0

266085 266814 265357 133589 532899 798256 Appendix Six

The Hexagram Tables of Trigrammaton

Beginning with the 27 basic Trigrams, there are 729 possible Hexagrams that can be created using the divination method described above. These arrange themselves most naturally into 27 separate groups, or „houses‟. Each house contains the 27 Hexagrams having the same Trigram in upper position. This classification puts each successive multiple of the number 27 at the head of each house. For ease of reference, a chart is included that shows the numerical value of these Trigrams in the upper position. These multiples of 27 are significant because they can all combine to form an octahedral matrix that contains the identical numerical characteristics of the original model described above, since every numerical unit of the original octahedron can be replaced by a multiple of 27. They are also significant because each of these Hexagrams acts as a pure Trigram, raised into the upper position; the lower Trigram is the Zero, and does not interfere with the operation of the upper Trigram. These 27 Hexagrams are found in the lower right corner of the page, and their numerical value is also the name of their „house‟. Thus the House of 243 contains all those Hexagrams which have a Nine Trigram in the upper position. Conversely, the house of 12, or 19, would be the set of all Hexagrams with those Trigrams in the lower position. These sets do not follow the same numerical order, and it is more difficult to find a particular number when using them, but they do form an interesting classification in their own right. For the present purposes it will be simpler to arrange the houses numerically. Following the Hexagram tables are charts of inversions, doublings, oppositions, and inverted-oppositions. The chart of the inversions presents the 27 Hexagrams which show the same structure when inverted. This technique of inverting the Hexagram is also used in the arrangement of the chapters of I Ching. The chart of the doublings presents the 27 Hexagrams which have the same Trigram in upper and lower position. This arrangement is also considered in I Ching, where the eight Hexagrams that are doubled are given the same name as their component Trigrams. The chart of the oppositions presents the 26 Hexagrams which have opposite Trigrams in the upper and lower positions. This arrangement is of interest in the study of the polarities of Trigrammaton. The chart of the inverted oppositions completes the pairing of related Trigrams, so that the four charts depict the four basic relationships of Trigrams to each other. Following the extra charts are two lists of the „Antigrams‟ of Trigrammaton. The pairs of Antigrams are the numerical values of two Hexagrams whose lines are all changed into their opposites. This chart is meant as a supplement to the Hexagram tables and is therefore written in Base Ten only, rather than in Hexagrams. Finally, there is a „master-list‟ of all the numbers from 1 to 728. This chart is also in Base Ten, and is intended as a condensed table of the most basic information about any Hexagram. The number in the left column is the root number, and all the other columns have some relation to it, such as opposite, inverse, and so forth. These several tables form a reference guide for the gematria of Trigrammaton. They can be manipulated any number of ways, both mathematically and structurally, but perhaps the most important concept to bear in mind is that any Hexagram can ultimately transform into any other Hexagram.

The chart of opposite numbers shows three pairs that are essential to this qabala: the numbers 31 & 62, 93 & 186, 333 & 666 are opposite pairs. The first pair represents the formula of LAShTAL; there is a 31, which is the XXXI of the Keys for the Aeon and Lust, opposite its doublwe, 62, which shows the combination of LA and AL. The second pair represents a glyph for the sentence “Love is the Law, love under will”, since both „love‟ and „will‟ equal 93 in Greek. The third pair represents the number of Choronzon opposite the number of the Beast. The first and third pair are inversions of each other, while 93 & 186 are the inverses of 111 & 222. What is truly remarkable is that the Tree of Life can be exactly depicted by the Hexagram of 666, with the Tao lines as the sephiroth of the middle pillar, and the Yin lines as the sephiroth of the outer pillars. An extra Tao can be added for Kether at the crown without changing the numerical value. Thus Kether occupies the 729‟s place on the Septagram, but this level is not activated. It is the sphere of Baphomet. The opposite Hexagram of 333 thus shows the Tree of Life with the horizontal paths emphasized. Note that these paths total to 93 in the Golden Dawn Tree. In terms of the obverse and reverse of the Tree, 333 as Choronzon indicates the reverse Tree, while 666 is the obverse Tree. The inversion of the 333 Hexagram happens to be the 31 Hexagram, while the inversion of the 666 Hexagram is the 62 Hexagram. Together these inversions total 93, and this shows that from the standpoint of Kether, the Tree unfolds as a double-sided glyph which embodies the 93 current. This is further developed by the inversion of the Septagram of 333, which is the 93 Septagram, and the inversion of the 666 Septagram, which is the 186 Septagram. Thus from the point of view of the Ain Sof Aur, the total Tree develops as a double sided glyph of 93 and 186. The following are the Hexagrams in question. The Septagrams are made by including Kether, i.e., by adding Tao at the top.

— — ——— • • • • — — ——— — — ——— • • • • • • — — — — — — ——— — — ——— • • • • — — ——— — — ——— • • • • — — — — 666 333 186 93 62 31

• • • • — — ——— • • • • — — ——— — — ——— ——— — — • • • • ——— — — — — ——— — — ——— • • • • — — ——— ——— — — • • • • • • 666 333 186 93 111 222

Trigram Values in Upper Position of a Hexagram

• I • J — — N • — — — — • 0 ——— 189 • 648

• L • W ——— E • — — ——— ——— 27 — — 216 ——— 351

• C ——— O ——— R • • ——— — — 54 ——— 270 — — 378

• H ——— G ——— Q ——— • — — • 81 — — 297 ——— 432

• X — — Z — — V — — • ——— • 162 ——— 513 ——— 594

——— T — — B ——— K • • — — • 243 — — 540 — — 459

— — Y ——— F — — D • ——— ——— • 486 • 324 — — 621

• P ——— S — — U ——— — — — — ——— 108 • 405 ——— 675

• A — — M — — ——— ——— — — — — 135 • 567 — — 702 • • • • • • • • • • • • • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 1 2 3 6 9 18

• • • • • • • • • • • • • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 4 5 7 8 10 11

• • • • • • • • • • • • • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 19 20 12 15 21 24

• • • • • • • • • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 13 14 16 22

• • • • • • • • • • • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 17 23 25 26 0 • • • • • • • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 28 29 30 33 36 45

• • • • • • • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 31 32 34 35 37 38

• • • • • • • • • • • • ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 46 47 39 42 48 51

• • • • • • • • ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 40 41 43 49

• • • • • • • • • • ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 44 50 52 53 27 • • • • • • • • • • • • — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 55 56 57 60 63 72

• • • • • • • • • • • • — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 58 59 61 62 64 65

• • • • • • • • • • • • — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 73 74 66 69 75 78

• • • • • • • • — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 67 68 70 76

• • • • • • • • • • — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 71 77 79 80 54 • • • • • • ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 82 83 84 87 90 99

• • • • • • ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 85 86 88 89 91 92

• • • • • • ——— ——— ——— ——— ——— ——— • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 100 101 93 96 102 105

• • • • ——— ——— ——— ——— • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 94 95 97 103

• • • • • ——— ——— ——— ——— ——— • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 98 104 106 107 81 • • • • • • ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 109 110 111 114 117 126

• • • • • • ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 112 113 115 116 118 119

• • • • • • ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 127 128 120 123 129 132

• • • • ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 121 122 124 130

• • • • • ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 125 131 133 134 108 • • • • • • ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 136 137 138 141 144 153

• • • • • • ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 139 140 142 143 145 146

• • • • • • ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 154 155 147 150 156 159

• • • • ——— ——— ——— ——— — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 148 149 151 157

• • • • • ——— ——— ——— ——— ——— — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 152 158 160 161 135 • • • • • • — — — — — — — — — — — — • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 163 164 165 168 171 180

• • • • • • — — — — — — — — — — — — • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 166 167 169 170 172 173

• • • • • • — — — — — — — — — — — — • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 181 182 174 177 183 186

• • • • — — — — — — — — • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 175 176 178 184

• • • • • — — — — — — — — — — • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 179 185 187 188 162 • • • • • • — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 190 191 192 195 198 207

• • • • • • — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 193 194 196 197 199 200

• • • • • • — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 208 209 201 204 210 213

• • • • — — — — — — — — ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 202 203 205 211

• • • • • — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 206 212 214 215 189 • • • • • • — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 217 218 219 222 225 234

• • • • • • — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 220 221 223 224 226 227

• • • • • • — — — — — — — — — — — — — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 235 236 228 231 237 240

• • • • — — — — — — — — — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 229 230 232 238

• • • • • — — — — — — — — — — — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 233 239 241 242 216 ——— ——— ——— ——— ——— ——— • • • • • • • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 244 245 246 249 252 261

——— ——— ——— ——— ——— ——— • • • • • • • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 247 248 250 251 253 254

——— ——— ——— ——— ——— ——— • • • • • • • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 262 263 255 258 264 267

——— ——— ——— ——— • • • • • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 256 257 259 265

——— ——— ——— ——— ——— • • • • • • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 260 266 268 269 243 ——— ——— ——— ——— ——— ——— • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 271 272 273 276 279 288

——— ——— ——— ——— ——— ——— • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 274 275 277 278 280 281

——— ——— ——— ——— ——— ——— • • • • • • ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 289 290 282 285 291 294

——— ——— ——— ——— • • • • ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 283 284 286 292

——— ——— ——— ——— ——— • • • • • ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 287 293 295 296 270 ——— ——— ——— ——— ——— ——— • • • • • • — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 298 299 300 303 306 315

——— ——— ——— ——— ——— ——— • • • • • • — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 301 302 304 305 307 308

——— ——— ——— ——— ——— ——— • • • • • • — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 316 317 309 312 318 321

——— ——— ——— ——— • • • • — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 310 311 313 319

——— ——— ——— ——— ——— • • • • • — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 314 320 322 323 297 ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 325 326 327 330 333 342

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 328 329 331 332 334 335

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 343 344 336 339 345 348

——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 337 338 340 346

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 341 347 349 350 324 ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 352 353 354 357 360 369

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 355 356 358 359 361 362

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 370 371 363 366 372 375

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 364 365 367 373

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 368 374 376 377 351 ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 379 380 381 384 387 396

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 382 383 385 386 388 389

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 397 398 390 393 399 402

——— ——— ——— ——— ——— ——— ——— ——— — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 391 392 394 400

——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 395 401 403 404 378 ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 406 407 408 411 414 423

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 409 410 412 413 415 416

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 424 425 417 420 426 429

——— ——— ——— ——— — — — — — — — — • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 418 419 421 427

——— ——— ——— ——— ——— — — — — — — — — — — • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 422 428 430 431 405 ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 433 434 435 438 441 450

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 436 437 439 440 442 443

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 451 452 444 447 453 456

——— ——— ——— ——— — — — — — — — — ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 445 446 448 454

——— ——— ——— ——— ——— — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 449 455 457 458 432 ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 460 461 462 465 468 477

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 463 464 466 467 469 470

——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 478 479 471 474 480 483

——— ——— ——— ——— — — — — — — — — — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 472 473 475 481

——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 476 482 484 485 459 — — — — — — — — — — — — • • • • • • • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 487 488 489 492 495 504

— — — — — — — — — — — — • • • • • • • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 490 491 493 494 496 497

— — — — — — — — — — — — • • • • • • • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 505 506 498 501 507 510

— — — — — — — — • • • • • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 499 500 502 508

— — — — — — — — — — • • • • • • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 503 509 511 512 486 — — — — — — — — — — — — • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 514 515 516 519 522 531

— — — — — — — — — — — — • • • • • • ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 517 518 520 521 523 524

— — — — — — — — — — — — • • • • • • ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 532 533 525 528 534 537

— — — — — — — — • • • • ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 526 527 529 535

— — — — — — — — — — • • • • • ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 530 536 538 539 513 — — — — — — — — — — — — • • • • • • — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 541 542 543 546 549 558

— — — — — — — — — — — — • • • • • • — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 544 545 547 548 550 551

— — — — — — — — — — — — • • • • • • — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 559 560 552 555 561 564

— — — — — — — — • • • • — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 553 554 556 562

— — — — — — — — — — • • • • • — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 557 563 565 566 540 — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 568 569 570 573 576 585

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 571 572 574 575 577 578

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 586 587 579 582 588 591

— — — — — — — — ——— ——— ——— ——— • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 580 581 583 589

— — — — — — — — — — ——— ——— ——— ——— ——— • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 584 590 592 593 567 — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 595 596 597 600 603 612

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 598 599 601 602 604 605

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 613 614 606 609 615 618

— — — — — — — — ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 607 608 610 616

— — — — — — — — — — ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 611 617 619 620 594 — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 622 623 624 627 630 639

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 625 626 628 629 631 632

— — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 640 641 633 636 642 645

— — — — — — — — ——— ——— ——— ——— — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 634 635 637 643

— — — — — — — — — — ——— ——— ——— ——— ——— — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 638 644 646 647 621 — — — — — — — — — — — — — — — — — — — — — — — — • • • • • • • • • • ——— — — • • ——— — — • • ——— — — • • • • 649 650 651 654 657 666

— — — — — — — — — — — — — — — — — — — — — — — — • • • • • • • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 652 653 655 656 658 659

— — — — — — — — — — — — — — — — — — — — — — — — • • • • • • — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 667 668 660 663 669 672

— — — — — — — — — — — — — — — — • • • • ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 661 662 664 670

— — — — — — — — — — — — — — — — — — — — • • • • • ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 665 671 673 674 648 — — — — — — — — — — — — — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— — — • • ——— — — • • ——— — — • • • • 676 677 678 681 684 693

— — — — — — — — — — — — — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 679 680 682 683 685 686

— — — — — — — — — — — — — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 694 695 687 690 696 699

— — — — — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 688 689 691 697

— — — — — — — — — — — — — — — — — — — — ——— ——— ——— ——— ——— ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 692 698 700 701 675 — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— — — • • ——— — — • • ——— — — • • • • 703 704 705 708 711 720

— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — • • • • ——— ——— ——— ——— — — — — • • ——— — — ——— — — ——— — — 706 707 709 710 712 713

— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — ——— ——— — — — — • • ——— — — ——— — — ——— — — • • • • 721 722 714 717 723 726

— — — — — — — — — — — — — — — — — — — — — — — — ——— ——— ——— — — ——— ——— — — ——— ——— — — ——— ——— 715 716 718 724

— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — ——— — — — — — — • — — ——— — — — — • — — — — ——— — — • 719 725 727 728 702 • • • • • • • • ——— ——— ——— — — ——— — — • ——— — — • ——— — — • ——— — — • • • ——— ——— ——— — — • • • • • • 36 72 84 120 156 168

• • ——— ——— ——— ——— — — — — • • • ——— ——— — — • ——— — — • ——— — — • ——— — — • — — — — • • • ——— • • ——— ——— ——— ——— 204 240 244 280 316 328

——— ——— ——— ——— ——— — — ——— ——— — — — — — — • ——— — — • ——— — — • ——— — — • ——— — — • ——— ——— — — — — — — • ——— ——— ——— ——— ——— — — 364 400 412 448 484 488

— — — — — — — — — — — — • • ——— ——— ——— — — ——— — — • ——— — — • ——— — — • ——— — — • • • ——— ——— ——— — — — — — — — — — — — — — — 524 560 572 608 644 656

— — — — • — — — — • ——— — — • ——— — — • These are the 27 Invertable Hexagrams — — — — • — — — — • 692 728 0 • • • • • • • • ——— ——— ——— — — ——— — — • ——— — — • • • • • • • • • ——— ——— ——— — — ——— — — • ——— — — • 28 56 84 112 140 168

• • ——— ——— ——— ——— — — — — • • • ——— ——— — — • ——— — — • • • ——— ——— ——— ——— — — — — • • • ——— ——— — — • ——— — — • 196 224 252 280 308 336

——— ——— ——— ——— ——— — — ——— ——— — — — — — — • ——— — — • ——— — — • ——— ——— ——— ——— ——— — — ——— ——— — — — — — — • ——— — — • ——— — — • 364 392 420 448 476 504

— — — — — — — — — — — — • • ——— ——— ——— — — ——— — — • ——— — — • — — — — — — — — — — — — • • ——— ——— ——— — — ——— — — • ——— — — • 532 560 588 616 644 672

— — — — • — — — — • ——— — — • — — — — • These are the 27 Doubled-Trigrams — — — — • ——— — — • 700 728 0 • • • • • • • • ——— ——— ——— — — ——— — — • ——— — — • • • • • • • • • — — — — — — ——— — — ——— • — — ——— • 29 55 87 116 142 165

• • ——— ——— ——— ——— — — — — • • • ——— ——— — — • ——— — — • • • — — — — — — — — ——— ——— • • • — — — — ——— • — — ——— • 194 220 261 290 316 348

——— ——— ——— ——— ——— — — ——— ——— — — — — — — • ——— — — • ——— — — • — — — — — — — — — — ——— — — — — ——— ——— ——— • — — ——— • — — ——— • 377 403 426 455 481 495

— — — — — — — — — — — — • • ——— ——— ——— — — ——— — — • ——— — — • ——— ——— ——— ——— ——— ——— • • — — — — — — ——— — — ——— • — — ——— • 524 550 582 611 637 660

— — — — — — — — ——— — — ——— ——— These are the 26 Hexagrams with Antigrams ——— ——— in their upper and lower positions. — — ——— 689 715 • • • • • • • • ——— ——— ——— — — ——— — — • ——— — — • — — ——— • — — ——— • • • — — — — — — ——— • • • • • • 45 63 87 132 150 165

• • ——— ——— ——— ——— — — — — • • • ——— ——— — — • ——— — — • — — ——— • — — ——— • ——— ——— • • • — — • • — — — — — — — — 210 228 245 290 308 332

——— ——— ——— ——— ——— — — ——— ——— — — — — — — • ——— — — • ——— — — • — — ——— • — — ——— • — — — — ——— ——— ——— • — — — — — — — — — — ——— 377 395 410 455 473 487

— — — — — — — — — — — — • • ——— ——— ——— — — ——— — — • ——— — — • — — ——— • — — ——— • • • — — — — — — ——— ——— ——— ——— ——— ——— ——— 532 550 574 619 637 652

— — — — — — — — ——— — — — — ——— These are the 26 Hexagrams with ——— ——— Inverted-Antigrams in their ——— ——— upper and lower positions. 697 715

Nuclear Hexagrams

The Nuclear Hexagrams of Trigrammaton are derived by the same method found in I Ching. The top and bottom lines of a Hexagram are disregarded, and lines 2, 3, 4, & 5 are used to create a new Hexagram. Lines 2, 3, & 4 become the lower Trigram, while lines 3, 4, & 5 become the upper Trigram of the Nuclear Hexagram. Four lines are used to generate the Nuclear Hexagram, and there are only 81 possible Tetragrams, thus there are only 81 possible Nuclear Hexagrams. Each of these Nuclear Hexagrams is shared by 9 regular Hexagrams, i.e., there are 9 Hexagrams that all have the same Nuclear Hexagram.

Since there are only 81 Nuclear Hexagrams, these can be attributed to the 81 lines that make up Liber Trigrammaton, with some very interesting results. Since the Nuclear Hexagrams occur in 27 groups of 3 consecutive numbers, they are attributed to the Trigram which occurs in upper position of their Hexagram. Thus 30, 31, & 32 are all attibuted to the 1 Trigram, since this is the upper Trigram of Hexagrams 30, 31, & 32. Hexagrams 60, 61, & 62 all have the 2 Trigram in upper position, so they are attributed to the 2 Trigram. But they are also the Antigrams of 30, 31, & 32, thus they are located on the same lines as their opposites. 31 & 62, being Antigrams, are each attributed to the first line of opposite Trigrams. This relationship holds true for all 81 lines, since the Antigram of every Nuclear Hexagram is also a Nuclear Hexagram.

In fact, in the set of the 81 Nuclear Hexagrams, any particular Hexagram of the set also has its antigram, its inverse, and its inverted-antigram as a member of the set, as well as its corresponding Hexagram from the Kamea of Baphomet. This last relationship is represented by the fact that whatever position a Nuclear Hexagram has on the chart of the 81 lines, its magic-square partner, (equidistant from the center), will also be in the same position, on a different Trigram. Thus 31 is the bottom line of the 1 Trigram, and its magic-square partner, 697, is the bottom line of the 25 Trigram.

The sum of the 81 Nuclear Hexagrams is 29,484. This number equals 324 x 91. The Hexagrams attributed to the Tao lines of the chart add to 6552, which is 72 x 91. The Hexagrams attributed to the Yang lines of the chart equal 9828, which is 108 x 91. The Hexagrams attributed to the Yin lines of the chart total 13,104, which is 144 x 91. Thus the Yang lines represent one-third of the total, while the Tao and Yin lines represent two-thirds of the total, with the Yin lines having twice the value of the Tao lines.

Continuing the process of nucleation, we discover that the 81 Nuclear Hexagrams have only 9 possible Nuclear Hexagrams of their own, and these happen to be all the multiples of 91, from 0 to 728. The process stops there, as any further nucleation still results in one of these 9 Hexagrams: 0, 91, 182, 273, 364, 455, 546, 637, 728. While the pure Hexagrams of 0, 364, & 728 can only reiterate themselves, the other six occur as three pairs. The Nuclear Hexagram of 91 is 273, and vice versa. The same is true for 182 & 546, as well as 455 & 637. This last pair is of great interest because not only are they the last two Hexagrams of I Ching, but they are opposites and inverses of each other. See the section on Trigrammaton and Astrology, where this set of Hexagrams is discussed as they relate to the four quarters of the Year. It is noteworthy that the ultimate distillation of the Hexagrams is the number 91 multiplied by the numbers 0 to 8, since these nine numbers are just exactly the value of the 9 possible Bigrams, whose interactions with each other produce the 81 Nuclear Hexagrams. 81 is the value of the word „Nothing‟, and the central line of Liber XXVII is here attributed to 516, which is the value of verse I:28 of the Book of the Law: “None, breathed the light, faint & faery, of the stars, and two.”

The Trigram Sequence in Liber XXVII

The 81 Nuclear Hexagrams Arrayed by their Upper Trigrams

• 2 • 210 — — 667 • 1 — — 212 — — 668 • 0 ——— 211 • 666

• 32 • 240 ——— 364 • 30 — — 241 ——— 363 ——— 31 — — 242 ——— 365

• 61 ——— 273 ——— 393 • 60 • 274 ——— 394 — — 62 ——— 275 — — 395

• 91 ——— 304 ——— 455 ——— 90 • 303 — — 454 • 92 — — 305 ——— 453

• 182 — — 518 — — 608 — — 180 • 516 ——— 606 • 181 ——— 517 ——— 607

——— 244 — — 546 ——— 484 • 245 • 548 — — 483 • 243 — — 547 — — 485

— — 488 ——— 335 — — 637 • 487 ——— 334 ——— 638 • 486 • 333 — — 636

• 120 ——— 424 — — 696 ——— 122 — — 425 — — 698 ——— 121 • 423 ——— 697

• 150 — — 578 — — 726 ——— 151 ——— 577 — — 727 — — 152 • 576 — — 728 Transitional Hexagrams

Another phenomenon of interest might be termed the „transitional‟ Hexagram. The idea behind this derives from some work done on the Trigrams by Fr. RVS, who developed an approach to their structure based on philosophical, rather than mathematical principles. His essential idea is that like plus like produces like, thus Tao plus Tao equals Tao, (which is also true of Zero), and Yang plus Yang equals Yang, (not true of 1), while Yin plus Yin equals Yin, (also not true of 2). This idea, in a reverse sense, sheds some light on the casting of Hexagrams. Suppose for example that one has cast a Hexagram with certain changing lines, thus resulting in a becoming Hexagram as well. By the use of the above concept, a transitional Hexagram can also be discovered, which is the interval between any two Hexagrams. Now mathematically, it is obvious that the the difference between any two Hexagrams is simply the number needed to be added to one Hexagram in order to generate the other as the sum. But philosophically the matter is different. If one sees the Tao, Yang, Yin; Tao, Yang, Yin as a repeating cycle of three entities, always in the same position, then to change from one to the other type of line can be accomplished by going through the third line. So in order to get from Tao to Yin, it is possible to travel through Yang first, and to get from Yang to Yin it is possible to travel backwards through Tao to get there. Thus any one type of line can be the transition between the other two lines. As an example, let us take two of the important cabalistic numbers, 666 and 93:

— — ——— • — — • ——— • • • — — • ——— • — — ——— • • • 666 249 93

This shows that to change from 666 to 93 can be represented by Hexagram 249. The 1st and 4th lines are static, thus the transitional Hexagram also has a Tao there. In line 2, the Tao becomes a Yang, and goes through Yin. In lines 3 and 5, the Yin becomes a Yang, and goes through Tao At the top, Yin becomes Tao, and goes through Yang. Note that any of these Hexagrams is the transition between the other two; they are locked into a triangular arrangement. Thus, given any two Hexagrams, there will be one, and only one, transitional Hexagram between them. In the special case where two of the Hexagrams are Antigrams, then the transitional Hexagram will always be Zero. This is an important tool in the analysis of any divinations that produce mutating Hexagrams. One might also postulate a beginning Hexagram for the present, postulate another for the desired result, and then generate a transitional Hexagram which tells how to get there. In this example, 666 stands for the Great Beast, and 93 stands for Aiwass, his Holy Guardian Angel. Between them is 249, the value of verse I:39, “The word of the Law is .” The total of all 3 Hexagrams is thus 1008, the value of verse II:55, “Thou shalt obtain the order and value of the English Alphabet. Thou shalt find new symbols to attribute them unto.” Appendix Seven

Appendix Eight Introduction to 2nd edition of Book Chameleon by C.F. Russell

This six-fold figure, called KI TZI, is one of 64 Hexagrams, no two alike, which comprise Text of YI KING, Classic of Changes, initiated system of Chinese Magick. It is esoteric & occult, i.e., hidden from Hoi Polloi, but only as differential Calculus may mystify Hottentots, not otherwise than most college graduates may puzzle over language of Hot Plates. Our Text was brought from sunken continent of Atlantis to a geographical point later ruled by Manchus before Akkadian era. Sealed in this book are secrets never published except by oral communication before end of last century when trend was to reveal to properly prepared what explains weightiest problems of mankind.

Methods of Initiation aim to control contact between cerebrum, main organ of personal consciousness & memory, the cerebellum & other brains in head, along spinal column & all way down to feet. (Don't forget feet!) Types of Divination, Astrology, Tarot, Geomancy, Numerology, etc. promote Initiatory growth by their catalytic action on nervous system. Spirits with whom you converse are connected with specific parts of your brain. (See Goetia.) Cerebrum operates only in sphere of memory & sensation, otherwise it is blind & stupid, cannot perceive supersensible data & is used chiefly to deal with Troglodytes. Initiates have secret script to keep nature of life in higher worlds from becoming common property. Under paraphernalia of robes, rituals & old tortoise-shell games lies what can be explained scientifically by following procedure.

A single line, ------, whole called YANG, is male, manifestly but occultly female; a double or divided line, ------, called a YIN is outwardly female but secretly male, These grams, YAO, stand for the primary sexual elements in macrocosm, universe & microcosm, human being. In YI KING a Yang is often spoken of as a "nine", a Yin , a "six", former odd, latter even. Creation comes from their combination & permutation. Visible arrangement, however, is less important than invisible -what dwells between lines must never be lost sight of. Two at a time they generate four different HSIANG digrams, to illustrate TETRAGRAMMATON formula -

See comment under Hex #31. Next step combines Yangs with Yins three at a time, to get Eight Trigrams, KWA, tabulated with names & attributes in the Logical Order. Four & five-fold figures are studied in our TROPERMIC CALCULUS & GRAMMAR OF CHANGES (1944). The six-fold figure, LOOK YAO, is produced by joining Ye Kwa & interpreted by shape & inner configuration & relationships. Besides meaning of two obvious trigrams we get in each case two "nuclear" hexes, first made by counting (up) 2nd, 3rd, 4th grams to combine with 3rd, 4th & 5th. Thus in #43, first nuclear hex combines kwa from grams 5,6,1 with 6,1,2; in #43 this will repeat 3X6; but e.g. in #44, first nuclear hex is #43 & second is 8X8, =#64. In KI TZI, ruler of Hex is 2nd place "six", although weak it succeeds by corresponding to strong "nine" in 5th place. We begin with strong nine in 1st place but 2nd place six yields to it -& so on with the analysis & interpretation which goes on behind the scenes to get the oracles. Correct technic makes Magical the erection & evokes Spirit assigned to Hex.

Prepare two dice with their pips arranged as pictured.

Consecrate female die with your own feminine potency which proceeds from right hand of man or left hand of woman; for NARM ZHAI use masculine power by holding it always in left hand of man or right of woman. Be careful not to spoil these talismans by contact with wrong hand. Throw them simultaneously upon specially made SQUARE . There the hexes are put in Logical Order -from 1 to 64, figures or tzu wen -#1, Lingam of Lingam, in Magical East whole Square is oriented by this corner pointing usually toward immediate source of fresh water, TSAO. Files, TSUNG each have one & the same upper, Major KWA, respectively; ranks, WANG, same lower or SIAO KWA throughout. From top to bottom & left to right in each case margins or parameters read 1 2 3 4 5 6 7 8, or KHIEN SUN LI KAN TUI KHAN CHAN KHWAN - see Table of FU-HSI by GENESTHAI. p.0. wha shik tzu Alchemical symbols. #43 is in third wang of dai look tsung nai siao fong.

Cast the two dice, pairing them thrice, upon the logical Square to erect Look Yao. Gram is either Yin or Yang as sum of pips uppermost after throw is even or odd. Three throws set up male, or Minor; the three simultaneous YIN ZHAI throws erect Major, TA KWA. Suppose after first throw male shows 3 & female 4; next gives 2&5; finally 1&6; then tzu Hex is LI of KHAN, KHI TZI, always pertinent to circumstances & problems of the moment -it takes the scene & applies to each & every participant in ceremony. Kon p. 43 of Text for verses of the Thwan & Yao -here meaning is Perfected Work, Complete Success. Our friend WAW has composed an Essay on #43 -see Appendix. Since all things necessarily are restricted, we do not rest on our laurels but are aware of being close to frontier of new disorders -as Confucius says, "Superior Man, KIUNG TSZ, thinks of Evil that may come & guards against it beforehand." In #43 yangs &yins all correspond in nature with places they occupy, alternating light & dark, strong & weak, hard & soft. When YAO thus agree with place auspice is best, else vai hiung!

YI KING shows dual cosmic forces perpetuating themselves by unending chain of permutations & combinations. (See our book, COMBINATIONAL ARITHMEMTIC (1944) & MANUAL OF ELECTRO-COMBINATIONAL ENGINEERING (1945). Each Hex shows one unique modus operandi of sexual intercourse -union on man & woman, or intermingling of Heaven & Earth -name of this generative game is "CHANGE." #43 especially symbolizes orgasm expressing perfect harmony of mutual completion, graphically depicted by alternation of yang & yin properly placed & related. Such concord is clue to happy & healthy sex life itself reflected in all environment. CHHING LOI JU YUN. Man's experience in sex is compared to Fire which flares-up but can be extinguished by Water that takes long time to heat over Fire, but cools down slowly. This Hex is virtual image of difference both in pre- & post- orgasmic conduct of man & woman. In the scheme of Otz ChIIM, of holy Qabalah, it exhibits Averse Relation of Tiphareth (Sun) & Yesod (Moon); Sephiroth linked by path of Samekh (see Tarot), referred to Sagittary -see Table of Alphabet of LO, page 000.

No system of Divination merits attention if objective mind be allowed to interfere either in finding or reading the oracle. Furthermore, one must heed divine revelations - then Spirits will reciprocate your confidence & trust by disclosing symbols clearer & clearer in exact ratio to your fidelity & loyalty. Keep records of your Workings. You will find the given Hex is always right, the answers always true, appropriate & suitable to all individuals involved & situation & conditions in increasing proportion as habit is acquired of heeding counsel of the gods & conforming your conduct to offered advice, with firm correctness. Slipshod, careless procedure insults Spirits; operators shall be punished to fit the crime. Use of this Grammar from dishonest motives is likely to lead to serious trouble!

Organ of personality, cerebrum, mammalian brain, sees by reflected light (moon-light). Man is not instinctively intelligent, for little stream of experience flowing into his physical consciousness is not enough to guide him. From the center of Earth to utmost reaches of Space (&beyond) is the Kingdom of Man, the Fourth Hierarchy, (cf. expansion & contraction, Course of Light -NU & HADIT of old Egypt), hence to act intelligently, in accord with totality of all experience, all his bodies (seven) must be coordinated & information from all his senses (twelve). Old Alchemical charts display this beautifully. Cerebrum only shows vanishing point of cosmic understanding -lowest mind that can possibly act on universal scale. Insight, wit, rationality, co-ordination, creative thinking, perception of nature & identities of Things as they Are, of meaning of Life, i.e. Genius or Godhead belongs not to cerebrum but is function of cerebellum whose activity is mostly sub-conscious. Epoch is here to evolve the brains for truly practical thinking -about which pseudo-scientists know very little.

DIVINATION is excellent exercise to this end if done faithfully with right ritual or technic. No guesswork, superstition or psychic speculation is involved. Necromancers, Witches, Fortune-tellers, anyone who deals with Spirits, can make mistakes, but worst error is wrong concept or attitude, failure to understand & obey borderland laws, or possess a clear, level head, self-control, equilibrium & absolute moral integrity. Warnings are heard against spiritism, mediumship, black magic -but aside from obvious validity of caution, yet entities higher in scale of evolution than ourselves must not be imagined more stupid -that is scarcely possible! Malice & falsehood are inseparable -no understanding can receive TRUTH unless it belong to a WILL, receptacle of GOOD. Cosmos contains no really intelligent Evil Spirit. In fact, Evil is merely an event at wrong time &/or place! There is proper time & place for everything. E.g., one mighty Devil named LUCIFER did incarnate in ancient China; other great one called Satan or AHRIMAN is found incarnate during twentieth century -watch out for Him lest He lead you astray! Misunderstanding shall be cleared-up in due time -in meantime regard as absolutely impossible for anyone - human or not- to hate Humanity & at same time develop any adequate faculty of prevision or clairvoyance. Suspect those who gaze in crystals to prate of malevolent monsters -what they see is only themselves! Genuine awareness of nature & powers of their own beings would enable them to pass The Dweller on the Threshold (HUEN). If they remain slaves to Time & Space, Maya & illusions of their shadow personalities it is because in vestibule of Spiritual World, the "Sphere of Three Iron Necessities", there is no pass-key but LOVE! Synonymous with Initiation at some Grade, Genius is to think consciously & voluntarily with Cerebellum. First we must get habit of Faith which is not at all blind belief in unknown, for "Faith is of Truth & Truth is of Faith & Truth before it can become object of Faith must be in its own Light & be seen; otherwise the False may be believed".

FAITH is confidence in promptings, instincts & correlations apprehended by that brain whose processes are foreign & exterior to organ of personality. You need not believe paradoxes, antinomies or absurdities - philosophers, theologians & politicians to the contrary, notwithstanding! Current, established theories in Physics, Biology, Geology, Astronomy & even Mathematics are subject to continual revision, hence if accepted without moral or mental discernment no better than blind leaders of the blind. No class has monopoly of whimsical, puerile & superstitious ideas - such are only natural to Troglodytes, cave-dwellers, dazzled by that Light which can form no image in cerebrum. Divination, POOK, especially YI KING, is safe & sure road leading out of cave. "By eight & by eight shall I learn to count Thy favors, O Thou elevenfold God, Four hundred & Eighteen"! In life there is no higher purpose than to do Good; no guide to gain Divine Favor more reliable than Voice of your own Conscience, pontificating from its throne in cerebellum, by media of trustworthy Messengers -Mercury is Oracle of SOL -Who will resolve correctly your problems if you approach * Them humbly with authentic & authoritative Modus Operandi, Working by the "eight & ninety rules of Art". This Path, TAO, directly & quickly reaches source & center of TRUTH, Itself; of BEAUTY, Itself; of GOOD, Itself; & beyond to the Shrine of HOLINESS! May you find this Sanctity in the Heart of the LORD Who dwells in your own Heart!

* Matthew XXI, 9 John XIV, 13-14

Appendix Nine

Circular Key to the Hexagrams from 2nd edition of Book Chameleon by C.F. Russell

Circular Key to the Digrams &Trigrams from 2nd edition of Book Chameleon by C.F. Russell

The Table of FU-HSI from "Book Chameleon" by Fr. Genesthai

KHIEN Meaning: Creative Power Attributes: Lingam. Creative Impulse, Heaven, The Sky Sphere: Daath Force: Saturn, Zodiac & higher Color: Black, brown, gray

KHIEN is Heaven; the Dragon's Our Friend, The Sage! Originating, keen, strong to the end, presage!

Deathly still, Dragon, hide in the deep. In the field, preside; Virtue's harvest reap! Vigilant as gnomes, be active, even asleep. In the depth yet, stage the upward leap. Now fly the sky -crimson comets sweep! Exceed not -weep not; the Golden Mean keep!

SUN Meaning: Flexibility, Penetration Attributes: Air. Wind, Wood, Mind Sphere: Hod Force: Mercury Color: Orange

SUN warns the Wise -beware the whip! "Thy will be done"; thou shalt not slip!

Three times I say it, this is my refrain. Beneath the couch, waiting wizard, stay. God's Spell & Scourge! take the hint today. Reiterated, say again & again! Thy heart is full -maintain the right of way. Thy heart o'erflows -relax the axe and pray.

LI Meaning: Brightness, Elegance Attributes: The Sun. Spirit-Self, Manas, Realization, Lightning Sphere: Tiphareth Force: Sol Color: Yellow

LI's double brilliance brightens the bright; Docile like a cow -yet firm and upright!

Thy feet are clean, step on the golden stair. Firm in place, held by a yellow strap. Sober Muse, play on my earthenware. Shun sudden shocks -top-side up with care. Righteousness pours fortune in thy lap! Vigorous victor, let every quarter share!

KAN Meaning: Solidifying, resting, act of arresting. Attributes: Earth. Hills, Mountains Sphere: Netzach Force: Venus Color: Green

KAN's twin peaks mark the stops & goes. Watchful, notice nothing beyond thy nose.

Firm correctness keeps the toes at rest. Righteous regulations thighs arrest. Glowing heart pounds ribs -lull the loins. Quiescent torso augurs auspice best. Thy jaw is set -quiet, the noisest. Acquire peaceful devotion's golden coins!

TUI Meaning: Pleasure, complacent satisfaction. Easy movement Attributes: Water, collected as in a marsh, lake or pond Sphere: Chesed Force: Jupiter Color: Blue

TUI joins true hearts in Christian Love: Joy below responds to Joy above!

Be strong in seat of strength, wholly in tune! Procure ye fresh, Our Wine; pour & commune. Pleasure's doubled, perfected -hand in hand. Combine the Two in One -companion's boon. Let him be "ever a Sun & she a Moon"! O, Golden Quest! o, Holy Ampersand!

KHAN Meaning: Restriction, fixation, peril, difficulty Attributes: The Moon. Darkness, Defiles, Caves, Rain, Clouds, Springs, Rivers Sphere: Yesod Force: Luna Color: Violet

KHAN's overflowing heart & piercing mind. Dare pit after pit, constant, firm & kind!

In the double defile, Our Friend enters the cave. Environed with peril, make not yet the escape. Whether He comes or goes He shall behave! Wine-bottle & rice-basket -sage & suave. The Moon's not yet quite full -retain thy shape. No rest for the wicked -in thorny thicket, thrice-brave!

CHAN Meaning: Moving, Exciting Power Attributes: Fire. The Will, Thunder Sphere: Geburah Force: Mars Color: Red

CHAN encourages; thunders twain entwine. Ladle tight handle, high hand thy wine!

Meet coming motion soberly with cheer. Exalted humility sees thy bread return. Excitement works Righteousness to earn. Hard pressed between, be firm & preserve. Moving safely, centered in thy concern. Proper precautions polish the golden urn.

KHWAN Meaning: Expansion to Infinity, Capaciousness, Submission Attributes: Yoni, Cup or Chalice Sphere: Malkuth Force: The Earth Color: Pink & flesh

KHWAN doubles the Cube -Big Yin brings Initiatory Virtue to men & things!

Dancing on dew -later come big rains. Brilliant results the Way of Earth obtains! The Servant of the Lord excellence restrains. The careful sack apples red contains. Yellow shod the honored spot retains. Dragons fight; azure and amber stains!

Appendix Ten

The Way of the Tao

Comment by Marcelo Motta:

The [following] first draft of a Ritual of Initiation was a serious attempt by A.C. to adapt White School Theurgy to the Yellow School Method. In our opinion, he need not have worried, since the entire concept of Liber AL presupposes exactly this harmonization of existing systems. Anyone experiencing A.‟.A.‟. training can give witness to V.V.V.V.V.‟s continuous vigilance on this point. Nevertheless, orders are to be obeyed, and the recommended formal Ritual is being worked out and put to use in a certain secret Adytum. Do not seek it geographically: you won‟t find it there.

1. Black part of Malkuth. Candidate fasts in perfect darkness & silence for 24 hours. 2. Olive do. C. bathes. He is given cool foods & wines. He reads the chapters appropriate and meditates upon the Universe as Water, according to the doctrines of Anaximander (or whoever it was). 3. Russet do C. in heat. He eats spicy foods & wines. He reads chapters of Fire & meditates on the Universe as Fire as said Anaxagoras & Empedocles. 4. Citrine do. C. in open air, preferably on a mountain. He contemplates Universe as air. 5. He then goes through the 0=0 ceremony simplified but not altogether purged. 6. He meditates again in darkness & silence, fasting. 7. He returns to his normal life for a day. 8. Jesod. He meditates on the Universe as Generation. 9. He studies profoundly the System of Correspondences 10. He imagines himself as the God Shu, supporting the fabric of the Universe. 11. To this end, a heavy globe is bound upon his back. 12. These practices alternate during the week. 13. He returns again to the world. 14. Hod 15. With the aid of a teacher, he continues to master the Table of Correspondences & prepares the necessary rituals, talismans $c. for the great invocations of Netzach. 16. He retires into the world. 17. Netzach 18. During these 7 days he desperately seeks to invoke God to visible appearance by the rituals of Art. 19. Again, he rests in the world. (N.B. During these days of so-0called rest, he must strenuously fight against any thoughts of initiation, memory or hope.) 20. The Ritual is performed as laid down by D.D.S. &c. in the Book. 21. The day of rest. 22. He meditates upon the Harmony of all things 23. Upon the Death of Christ & Osiris & on any convenient day, passes through the 5=6 ritual modified duly. 24. He must seek to reconcile in one harmonious symbol, all the antinomies. 25. He must think of all things soever with love, especially his own dead body. 26. He must seek to perceive Beauty in all things, again with reference to his body. 27. He again resteth. 28. He practiseth Pranayama, only ceasing from exhaustion. 29. The brother will see that this is done. Scourging, vigils, and feasts are applied. He is made to eat highly seasoned foods, & has as little water as may support life. 30. On this day he resteth not, seeing that it is the Path of the Lion. He shall triumph in his strength. (? A Ritual of 6=5) 31. Here in perfect ease and delight among his friends (the Brethren of the Order if possible) he shall learn to reject them & all things. He shall offer up all that he hath, if so be he may somehow attain. He shall talk with his teacher concerning the reason & shall perform the holy meditation which refuteth the same, and go through a fire ritual. 32. Again, he resteth not, seeing that there is no Path. He shall sign away all his property, give his wife & children or all that he holdeth dear to another or to death: he shall take off all his clothes and plunge from a height into a certain black waterpool. He shall further reject the desire of initiation. 33. Drawn from the water he shall sit in silence and darkness with love & lamentation, thus destroying the ego in the Non-ego. 34. He shall now destroy the pairs of opposites, thus destroying the ego in the ego. 35. Saying ever Hua allahu alazi laillaha ill Hua, he shall abide in the supreme bliss of Samadhi, thus destroying the ego in Hua. 36. He shall withdraw himself into the Abyss of annihilation.

V.V.V.V.V. 8=3

This is to be worked out in infinitely greater detail.

The preceding first draft of a Ritual of Initiation was a serous attempt by A.C. to adapt White School Theurgy to the yellow School Method. In our opinion, he need not have worried, since the entire concept of Liber AL presupposes exactly this harmonization of existing systems. Anyone experiencing AA training can give witness to V.V.V.V.V.‟s continuous vigilance on this point. Nevertheless, orders are to be obeyed, and the recommended formal Ritual is being worked out and put to use in a certain secret Adytum. Do not seek it geographically: you won‟t find it there.