# Angelic Gematria

This paper is concerned with four methods or techniques which can be used by those familiar to your system. The methods are known as "Angelic Gematria" — by this I mean the development of a gematria method from our angelic-languages computer paper, where A=5 and Z=30, so that for every possible throw of five pieces of dice, there is a corresponding letter of the English alphabet. Method 2 would be the use of a simplified Enochian computer for receiving words from the spirit world. This method operates with the throw of a single die or piece of dice. Method 3 refers to how to set up the astral "TV" set using a magick mirroir. Method 4 refers to the zothyrian psychological categories.

### A. Angelic Gematria

1. The English alphabet is first of all converted into numbers as we have done before in our lessons on communication with angelic worlds and beings. Thusly, in this system A=5, F=10, K=15, P=20, U=25, Z=30. This is to be found on page four of the angelic languages lesson.

2. Take any word and analyze it so as to determine what it adds up to.

L U A G E = 66 or 16 - 25 -- 5 - 11 - 9 = 66 So that at this stage, each word consists of a combination of numbers, or we can say that is its vibration, or magickal wave-length.

3. It is now important to practice neo-pythagorean-gnostic reduction, whereby each word is reduced to a number between 1 and 9. So that if LUAGE=66, it can be reduced by adding 6+6=12, which is still over 9, but 1+2=3, which is the neo-pythagorean reduction of LUAGE.

4. The numbers between 1 and 9 refer to the higher categories of the gnosis and these categories refer to the "higher worlds" which are explored by the gnostic magicians. These worlds are:

5. Ken Ward, always a very careful student of our writings, has worked out a very interesting system of a "Book of Numbers" based, for example, on all words having the value of 88, or 81, or 26, or 36. Hence, you may create for yourself a "literal cabala," or Book of Numbers," prior to making a neo-pythagorean-gnostic reduction. The names of certain beings and other magickal words when reduced can be seen by the magician to show most interesting patterns as word-associations. The psychologically-oriented magician could quite easily develop a magickal word-association test, in order to "locate" the wave-length of the person being tested. The words provided by the subject in response to the words selected by the magician would indicate whether or not the unconscious and subconscious minds of the subject being tested were equal to the vibrations being projected by the magician. This will be developed in a future lesson, but it does refer to an interesting aspect of zothyrian psychology. 6. For example, here are some magickal words and their values, which can be used in word-association. The words are terms in the MSR system of my own personal teaching. Zosimos=144=9 Lucifer=102=3 Shavindingo=166=13=4

Meithras=125=8 Phallos=lll=3 Abraxos=108=9

Photeth=120=3 Aiwaz=80=8 Zombi=85=13=4

Choronzon=164=ll=2 Hermes=92=ll=2 Kammamori=130=4

Phibionite=l47=12=3 Phallus=ll7=9 Shugal=92=ll=2

Michael=79=16=7 Albert=82=10=l

At the present time, what we are doing is simply introducing this method for you to start using it in connection with reduction, attribution to the correct category between 1 and 9, and lastly, word-association.

### B. Simplified Enochian Computer

1. This method is for those who would like to use angelic partners in making up a simple magickal language with barbarous words. You use a magick square and a piece of dice (one single die). You do not have to use a magick mirroir or a large tracing board.

2. Make up a six-by-six letter magick board or square like the following:

(1) A G E X U Z (2) V U R Y Z O I R A Z O X X 0 Z A R I O Z Y R U V (3) Z U X E G A (4) You will notice that there is a certain pattern to this square, although I decided not to make it perfectly symmetrical like our usual magickal squares. This was because I wanted to have a vowel alternate with a non-vowel in each line, both in direction 1 to 2 and 3 to 4 as well as from direction 1 to 3 and 2 to 4.

3. Now that you have selected and put together your computer of 36 letters, you are ready to begin your exercise. First of all, to get yes or no as your reply in determining the length of words, ask the question before getting a letter,

"Is this a new word beginning?" or

"Is this the end of the word?" as well as asking

"May I begin to get the words?" or

"May I terminate this session in word-gathering?"

4. Here would be an example of what it might be like:

2. I toss and get 6 across=lst element Letter is "I"

3. Is this a new word beginning? "Yes" (die cast as 3)

4. Next letter is 4 across and 6 dovn=E

5. Does this word continue? "Yes" die=l

6. Next letter is 6 across and 1 down=Z

7. Does this word continue? Die=2=No (This then is the end of the magickal word. The word is therefore IEZ.

5. Using the basic oracle method of angelic languages of A=5 asnd Z=30, you can find out if this is the name of a spirit from a certain area of the cosmos. Using reduction, you can find its wavelength and to what level of the cosmos it pertains. You can make the system as complicated as you wish or keep it very simple; it is simply a tool for extra-terrestrial communication. Thelemite magicians might wish to use it in connection with the VIII, IX, or XI degrees, etc. It is a method for context-building, i.e., building up the content of the various worlds assigned to various spirits. Remember, there are an infinite number of spirits and also an infinite number of worlds and magickal languages derived from the energies of these very spirits.

C. Astral "TV" Station:

1. This is to be used in connection with the listing of spirit-broadcasters given in last month's lesson. You will be using a magick mirroir and a die, or a single piece of dice.

2. To determine if the TV is on or off, toss the die and if 1 or 6, then it is "off."

3. Note the night of the week and tossing the die if 2, 3, 4, or 5, then the station

4. There are four possible "station-studios" or "rays." They are

5. It is Tuesday at 8:00 p.m. and I wish to use my "TV." I toss the die and up comes 5, which means that I may magickally attune to a program in gnostic logic being broadcast by the "Geburah King and His Council of Magick." The magician will then take notes on what he then received from the operation of this psychic field and egregor.

### D. Zothyrian Psychological Categories

1. Magicians should attune themselves to the possibility of a psychological science, an empirical phenomenology of the contents of consciousness, which operates with their magickal exploration.

2. The following categories are significant ways whereby psychic energy is explained to non-magicians seeking magickal understanding.

Self=That which can be experienced introspectively as a dynamism. Field=A continuum of psychic energy as a process of continuous and differentiated dynamisms.

Conscious Mind=The mind that is here and now.

Sub-Conscious Mind=The personal dream and memory experience of a human. Un-Conscious Mind~The transpersonal matrix of all psychic energies and the past psychic field of the human race. Key: Acceptance, regressive dynamics, field of contact is with the real, autonomous complexes pull towards a lower dream world than the sub-concious mind, realm of Mater, Regina, Earth, Moon.

Super-Conscious Mind=The transpersonal lattice of all psychic energies and the future psychic field of the human race. Key: Challenge, progressive dynamics, field of contact with the ideal, autonomous complexes pull towards a higher dream world than the sub-conscious mind, realm of Pater, Rex, Sky, Sun.

Libido=Constitutive principle of the personality-id and individuality.

Censor=Cultural principle of organization of ego and id, the non-repressive mandala which is selectio-expressive.

Syzygy=Anima and Anirnus=Autonomous complexes constitutive and regulative of the transcendental id.

Constitutive=Makes up the content by providing the subject-matter amd power — material and efficient causes.

Regulative=Governs the operation in a formal and final or purposive way.

Psyche=The individuality and the personality.

Individuality=Intuitus archetypus and intuitis ectypus in the un-conscious, subconscious, conscious, and super-conscious fields.

Personality=Union of the rational (ego) and instinctual (id) self.

Transcendental Ego=Regulative principle of the personality-ego and the individuality.

Transcendental Id=Regulative principle of the personality-id and the individuality.

Super-Ego=Constitutive principle of the personality-ego and individuality.

These are simply some of the categories and technical terms of zothyrian psychology which show a close relationship to both Freudian and Jungian concepts, although somewhat modified.

### The Aiwaz -Physics

The purpose of this paper is to introduce the study of The Aivaz-Physics to all students who have advanced to this level of the subject-matter. If you are among the students who have reached this level as a result of studies in my magickal research, you are considered to be both a candidate for the Aiwaz-Priesthood and a member of the Choronzon Club. This lesson begins the alchemical basis of the Aiwaz-Physics.

L. The number of Aiwaz is 8, which is also the number of Zothyrius. There are eight alchemical components used to provide the material basis for Aiwaz in the materialization of the Absolute (i.e., the phallus=9). The magician will therefore provide himself with the raw materials for these eight components.

2. The first component is Gold Chloride. The number of this vibration is 1, which is the number of Virgo, Uranus, Moon, Jupiter. It would appear that it is possible to materialize the Aiwaz-current by means of a secret interaction of these points in your own horoscope. For example, my own Uranus in Aries square to my Moon-Pluto conjunction in Cancer forms a kind of a bridge. Then my Jupiter in Scorpio in relation to my Virgo rising creates another kind of a bridge. Also, the mid-heaven is associated with Uranus as the materialization of the aeon. My Vulkanus (=9) is conjunct to my mid-heaven. So here is another point of contact. It is important to bear in mind that materialization does occur at the level of 9, which we will learn arises from the mixture of the eight alchemical components. Aiwaz we view as the Intelligence of the aeon.

3. The second component is Gold Metal. The number of this vibration is 2, which is the number of Venus, Hermes, and Choronzon. 180o from this mid-heaven is the nadir of the horoscope, the place of the daemon, who is opposite the aeon or Aiwaz. Chronzon is the daemon. Together, these autonomous complexes, the aeon and the daemon mediate between the ego and the transcendental ego of zothyrian psychology. They are also constitutive and regulative of the transcendental ego. When the aeon is constitutive the daemon is regulative. These terms refer to magickal forms of possession.

4. The third component is Uranium Nitrate. The number of this vibration is 3, which is the number of The Sun, Haster, Yog-Sothoth, and the hieron or holy place of initiation. The Sun when combined with Neptune and Pluto projects the power of the animus in males. When combined with Earth and the Moon it projects the power of the anima in females. The individual horoscope is for the magician the way whereby certain energies are directed into the mind of the native from magickal power zones. Hence the psychological interpretation of magickal astrology is valid.

5. The fourth component is Platinum Metal. The number of this vibration is 4, which is the number of Mars, Aquarius, and daemon. In magickal psychology this is the placement of the shadow, which is hidden by the personality. The shadow is the descendent+Mars+Jupiter. We can say that the daemon is very strongly manifested in the conscious world via the shadow.

This paper is laying the psychological and alchemical groundwork for the manifestation of the Aiwaz-Current.

6. The fifth component is Silver Metal. The number of this vibration is 5, which is the number of Azathoth, Pisces, EA, Cancer, and Mercury. As Venus is the principle of Eros in the personality, so Mercury is the principle of Logos. Venus+Mercury+the ascendant provide us with the Personality, and this is opposed to the Shadow, or Cthulu=4.

7. The sixth component is Silver Nitrate. The number of this vibration is 6, which is the number of Neptune. There is here a reference again back to the Animus. The basis of the Animus and the Anima must be in nitrates of highly radioactive substances in the field of the individual. This would be an example of sexual radioactivity.

8. The Anima and the Animus are magickally charged complexes which mediate between the id and the transcendental id. The seventh component is Copper Metal, and the number of this vibration is 7, which is the number of Capricorn, Dagon, Scorpio, Taurus, and both ogdoade and ogdoad. This is the number of syzygy, or the magickal myth of the ancient father and his twins with whom he incestuously unites, causing on the one hand the generation of the ixo-type magick and, on the other, the generation of the Xlo-type magick, OTO. Hence, the use of Copper, sacred metal of Venus in the preparationfor these forms of erotic magick.

9. The eighth component is Iron Metal. The number of this vibration, 8, is the number of both magick and gnosis, Sagittarius and Libra, and Leo. This is the sphere of the mysteries of the ogdoade, or the manifestation of the female power as an etheric force-field. In the tantric yoga, this would be the zone of the work with the kalas and other female emanations of power. The German thelemic occultists and the Fraternity of Saturn possessed special magnetic methods — derived from P.B. Randolph — for directing the projection of this energy along eight distinct "tubes and tunnels of magnetic power," a mystery communicated only in their "philosophical grades," but also taught in the Aiwaz-Priesthood, as this is the number of Aiwaz (=8).

10. Corresponding to the number nine is the materialization of the above eight components. The Absolute, Aries, Saturn, and Phallus tell us where it is to be found. Shub-Niggurath and Arbaxos are its foci, as final terms of the cosmic process. This is the realm of materialization of all previous emanations. Nine is a masculine number and a masculine zone of power. When all of the elements are together in situ, then you have Nine as the absolute or the phallus of the gnostics. Just as all of the elements of consciousness and being are united in Abraxos, the synergy of the magician. In the Choronzon Club the magickal work of "the upper elements" begins with nine and moves backwards to the One, Gemini (81=9).

This lesson has as its purpose the bringing together of the gnostic and magickal components of the alchemical and psychological basis of the Aiwaz-physics. We will now begin to work in making magickal combinations of these elements in order to effect certain changes in our absolute selfhood. Next, we will pass on to the magickal use of these components as we begin to build the machinery of the Aiwaz-physics.

### The Aiwaz-Physics

With each lesson I am trying to introduce you more and more to the consciousness identified with the subject-matter of the Aiwaz-physics. If a student has any questions in this matter, he must write to me for clarification, because what we are embarking upon will become more and more advanced and students who are not careful will find the going difficult and even (although I would hope not) make mistakes.

Many students have written to ask what' is the connection between the Aiwaz materials and the Zothyrius materials. Let me say that Aiwaz and Zothyrius are magickally cognate, being derived from the number 8. Hence, by means of their interaction, we can come to understand them more deeply. Aiwaz-energy would be like the transcendental id and Zothyrius would be like the transcendental ego. However, both are operating at the level of the Tr. ego inthe cosmic sense. I would be the last person to use a concept which was introduced by Aleister Crowley, as many of you know. However, as there is an objective energy there I as a scientist and technologist, rather than a poet or other irrationalist, must accept and work with what exists and for which there is evidence phenomenologically given. This is the exact method of the Mercury-Uranus complex as it operates in the system.

Concerning Aleister Crowley, let me say (and this is my own viewpoint), that happily he has been corrected, extended, and improved upon by Kenneth Grant, in whose writings I find the essential amplification. Because Grant writes favorably about my work, he is to be considered the most widely known and read authority on the 93 current and the Liber AL vel Legis. This is my own view and is not methodologically binding upon any research patterns, as it is simply a commentary on the many questions rising among students.

Please refer back to The Magickal System, Part I (Lesson l[b]) to section D "Zothyrian Psychological Categories." It is my wish to amplify that part of the system. There is such as thing as the Aiwaz-psychology, and it is essential for the integration of the psychic and the physical. In other words, if we take the question of time-travel, which is a basic magickal issue in the Aiwaz-physics (henceforth known as the A-physics), it is essential for there to be a magicko-psychological possibility for how this time-travel is integrated into the psyche of the magickal student. It is not enough to do it, it must be explained. Also, genuine time-travel does not occur outside of a magickal system such as ours. What people do who say they are doing time-travel is what Jung would call "active imagination." In other words, while individuals have the potentiality for time-travel in their psyches, it is only actualized through Memphis- Misraim initiation. An example of what I mean would be the fact that the learned theosophist, C.W. Leadbeater, did not begin to do his most extensive akashic research work until after he had been initiated into the Rite of Memphis-Misraim. Traditionally, time-travel has been a technique taught through the magickal orders and systems.

There are 25 definitions towards a zothyrian psychology of time-travel. Here they are:

1. The unconscious-the archetypal realm of possibilities feeding into the present (ego-id) and past (transcendental-id).

2. The superconscious=the archetypal realm of possibilities feeding into the present (ego-id) and future (transcendental-ego).

3. The transcendental ego=the future part of the Self.

4. The transcendental id=the past part of the Self.

5. The future is "inside" the transcendental-ego.

6. The past is "inside" the transcendental-id.

7. Because of the "action" of the t-ego, the superconscious "appears" as future.

8. Because of the "action" of the t—id, the unconscious "appears" as the past.

9. The "action" of trying to connect with ego and id creates time-lines.

10. F-E=Time-Line #1 RMM 95o^328, the past-perfect tense.

11. E+D=Time-Line #2 RMM 95o=329, the past-present tense.

12. C-B=Time-Line #3 RMM 95o=330, the present-future tense.

13. B+A=Time-Line #4 RMM 95o=331, the future-perfect tense.

14. Definitions 10-13=The patriarchates or Pluto-true "wise old men" archetypes. This is the genesis of all patriarchal figures in the magickal system.

15. These four archetypal figures rise of the innermost necessity of the cosmic regions of the psyche and are the fullest expression of the Animus within the dynamic field theory of the mind. They form the regulative function of the Animus.

16. These numbers are the perimeters of the regions of the Animus and are activated in males=l, 3, 5, 7, and 9 (or the total).

17. These numbers are the perimeters of the regions of the Anima and are activated in females=2, 4, 6, 8, and 10 (or the total).

18. The feminine is generated by a comparable process from the magickal time-zones of the psyche.

19. In the feminine psychology, the archetypal time-stations are the matriarchates. Hence it is possible for there to be a completely female Rite of Memphis-Misraim and such an order does exist.

20. Therefore, the structures of the Rite of Memphis-Misraim are not generated from history only but are archetypal generations from the deepest regions of the psyche. History is the theater for the observation of the phenomenological amplification of these archetypal patterns.

21. In males, patriarchates=the regulative functions of the Animus.

22. In females, matriarchates=the regulative functions of the Anima.

23. (A) The constitutive functions of the Animus=In males, the t-ego, the unconscious, the subconscious, the conscious, the superconscious. These make up the female Animus.

23. (B) The constitutive functions of the Anima are: In males=the unconscious, the subconscious, the conscious, and the superconscious. In females=we follow the same pattern and find these to be identical with the functions for males in Def. 23(A). thus we can define the male and female Anima.

24. What are the male regulative functions of the Anima. Read Def. 21 The field of psychic contents of the Animus=the space wherein rise various Anima-figures. This is the proper locus or situs for the Oedipus complex. This becomes upon close analysis the content of the patriarchate.

25. Now we ask what are the female regulative functions of the Animus. Read Def. 21 again. The field of psychic contents of the Anima=the space wherein rise various Animus-figures. This is the proper locus or situs for the Elektra complex. This becomes upon close analysis the content of the matriarchate.

### Comment

It is important to think always of the integration of psychics and the physica. They reflect each other both inwardly and outwardly. There cannot be an A-physics without its complement in the Z-psychology. These two poles represent the continuum of magickal experiences in this New Aeon. Each magician is stimulated to create his own new consciousness and to prepare to meet both the A-elements of space-experience as well as the Z-elements. As you know, for a long time the Z-elements were very strong. Then came the balancing pressure of the A-factors, at first as a kind of dialogue. While it is true that there will be those who do reject this type of communication on what can only be defined as a religious basis, i.e., the religion of thelema, others will see it entirely as it is intended, i.e., as scientific methodology in action and in magick. I would have to consider the latter viewpoint as the more significant and the more scientific.

One is free to leave the order and the course of studies herein taught at any time. None are bound by any magickal pressures or social obligations. However, once a person has departed from the Magickal System, they may never reconnect in any future lifetime. There are many other pathways, and these pathways are open to them. These pathways also include many thelemic orders and groups. Needless to say, I do not consider their rehashing of what Aleister Crowley wrote long ago in keeping with the modern demands of exact science in magick. However, that is the pathway they have chosen and they must live with it and suffer with it. On the other hand, The Spirit Mercurius has been most gracious to us in giving form and the Spirit Uranus equally gracious in giving us content, so that the Aiwaz-Zothyrius field can incarnate in these lessons. However, what is past is past and the true will of the magician should be to live where there is the fullness of magickal energy, moving onwards into the future. However, putting all talk of scientific method and technique aside, let us not forget that for those who remain, the despotism of Mercurius--Uranus is far worse than any other tyrannies, for it is a cosmic electricity which never tires. Only those who belong here really should remain.

The I-Ching Diary and Chinese- Gnostic Magickal Algebra The I-Ching Diary and Chinese-Gnostic Magickal Algebra

The importance of the Book of Changes, or I-Ching, lies in what it reveals. However, there exists an even more esoteric importance or value, which is to be found in what the Book of Changes conceals.

Many occultists and magi have made use of the divinatory properties and services of the I-Ching, but few if any widely known have made use of its megamathematical magick. Because every system of magick supposes a type of magickal mathematics, it is important to understand that our system supposes the algebra and magickal calculus which is to be found inside of the 1-Ching. I have shown in the papers of the MSR (Part I) the relationship between the magick of the l-Ching and Voudoo. Now it is important to see that as a part of the past, and because we are in the present, I am proposing a new exploration of the figures of the I-Ching.

When a magician works with the Book of Changes, it is important to understand that the figures which are given to the oracle, the 64 of them, also serve to inform him of what doorways are theno open, at the moment of the oracle, leading into the inner planes. The way in which the figure or hexagram of the Book of Changes is formed reveals the particular type of doorway, through which dimension, tattwa, or inner-plane, the magician may move in order to meet with the beings, who can be approached in no other way. In other words, there are certain unique magickal beings with whom the magician can make contact in no other way save through the magickal algebra of the I-Ching. Thus, each exploration of the inner world should be a unique magickal experience in the participation in a magickal algebra and a proper or special diary should be kept of this work.

### Occult History of This Algebra-

Many years ago, I would say about 1967, and in the wintertime, I began a series of magickal meditations in order to bring through certain amplifications of certain magickal axioms which had been received the year before from the Master Z. The Applied Lattices Research Institute had been founded in order to bring through the proper magicko-metamathematical current. I was working with the Monastery materials and participating in the organization of the Gnostic Church in its local activities. First of all, we had 16 magickal axioms. They have appeared from time to time in what I have written because they may be considered as the source of a lot of magickal creativity. A typical exmaple of what these axioms are like is the following, which is the very simplest of all such magickal equations. This one may be said to correspond to the I-Scale, or Moon in Scorpio level.

Now, because there are 16 axioms there must be metamathematical and magickal interpretations of these axioms also. And there are. These are the 64 interpretations which correspond to the figures of the I-Ching. In other words, with each interpretation is projected into one of the four "worlds" one of the 16 basic axioms. The logic of this system seems to hold that there are only four kinds of things in each realm or logical universe. It seems to come close to the cabala and to voudoo and to the basics of elemental magick. But, it seems also to present itself as a very abstract system, which is capable of several applications. Now, I have been assuming that these formulae correspond to our tables because the tables and scales of our magick were generated from these abstract causes. It may not be correct to assume that there is a relationship between the categories of the cabala and our formularies. It is my personal view that our formularies are closer to the magickal background of the I-Ching and the Afro-Atlantean voudoo family of spirits. These last two I think of as being somewhat close to the Rnochian family of spirits. Therefore our own magickal system would probably lie outside of the cabalistic family in a fundamental sense. This would identify the system as probably an up-to-date Atlantean type of magick.

Now an example of an interpretation of an axiom is as follows. This is the Scale I or "Moon in Scorpio" level for this axiom.

Now, because this interpretation is one of 64, we can also say that what it means in terms of the language of the I-Ching is the following figure or hexagram:

--------Which is K'un, Number 2, or The Receptive, The Earth. This is the most

--------passive of the figures of the system of 64. Now if anyone has read

--------about the I-Ching they will realize that the figures of the Book of

--------Changes have undergone a kind of magickal analysis and been explored

--------terms of whether they are of two lines, and if so then there are four possibilities. If they are of three lines, they may be seen as the eight possibilities or categories. If they are of four lines then we have the 16 categories, and it is at this level of analysis that they may be seen as corresponding to our axioms and scale from I to XVI. It is my view that this mode of analysis is essentially Atlantean and that it actually represents the most ancient form of magickal mathematics.

Now we must understand that so far we have been trying to show a logical parallelism between the gnostic axioms and mathematics of our system and the figures and other structures of the I-Ching. The purpose of this is to make certain connections and points of transition between one system and the other. Now we come to certain matters which are highly interesting. I am referring to what I have called for several years the explications or proofs of the 64 interpretations. There are four of these for each interpretation. Now four times 64 equals 256. This number has occurred several times in our papers and often refers to the total number of power zones or chakras or hot-points in our system. If you add 256 and 64, you arrive at 320. If you add the number of the basic magickal axioms, 16, to 320, the result is 336. This last number, 336, is the number of the hierophant of the algebra of Memphis-Misraim. It is usually written as 97o=336-»-, and it means that the hierophant is the master of the two realms, the magicko-metaphysical, which is indicated by the 97o, and he is also or as well the master of the magicko-metamathematical realm, which in astrology is viewed by none other than Rudolf Steiner, a former Memphis-Misraim and OTO Master, as the zodiacal sign of Gemini on the Mid-Heaven of the astrological chart.

Then we can say that there are 64 interpretations and each one of the 64 has four explications or applications. These four applications can be said to refer, I suppose, to specific pathways or passages from the physical world to certain higher realms. It would seem from my experiments that when a certain figure of the I-Ching would be cast that at the same time a certain doorway was opened for me to enter the universe beyond. The spirits brought the figure or hexagram during the working of the magickal oracle and they also came and went by a certain passageway, which could be used by the magician at that time. Only one pathway or passageway was possible with each hexagram at one time, but in theory were were 256 hexagrams possible, or 256 passageways concealed in the oracle and one would appear. By making use of this system of exact logic, I was able to realize the greatest potentials for the use of both the oracle of the I-Ching, as well as simultaneous inner-plane work. Now let us explore how this magick can be said to work.

According to the logic of the I-Ching, when the figure is formed by means of the tossing of the coins each line can add up to either 6 or 8 if the line reflects the receptive order of being, i.e.,----, or the line can add up to either 7 or 9 if it reflects the creative order of being, i.e.,----. Now by taking the possible combinations and possibilities of number into account, for all six lines of the figure, we can say that there exists a mathematical range of possibilities, which we may interpret as a magickal range of inner-plane pathways from the number 36 through the number 54. The hexagram K'un, when composed entirely of the number six, as the value of each line, would be 6x6=36. On the other hand, the hexagram Ch'ien, if composed entirely of lines valued at the number 9, which would be a most powerful figure, if not the most powerful in the abstract realm, would add as 9x6=54. So there you have your range of magickal pathways. Now let us look at them in more detail.

According to the pattern of analysis, the following numbers indicate corresponding pathways.

36, 42 - 44 = Earth pathways 37 - 38, 45 - 47 = Water pathways 39 - 40, 48 - 50 = Air pathways 41, 51 - 53, 54 = Fire pathways Now it should be understood that when we work with these pathways we do not need to make use of the magickal explications of the 64 interpretations. Those magickal and algebraic formularies, which are to be written in the same notation as the axioms and interpretations are simply to be used as guides in the making up of symbolic systems. The importance of these explications lie in the fact that they exist as the logical and magickal deductions from the system. They complete the model of the magickal structure. However, in the analysis which will follow in future papers, constituting the magickal or magicko-metamathematical diary, I will indicate step-by-step the process and will then bring in the writing out of the explications and their magickal sense.

For the present by way of this introduction, however, it is sufficient for us to use some other method to guide concentration. I suggest at this stage using the colors given in the paper on angelic languages. Those flashing colors, eight in all, are easily arranged according to the four elements. I would therefore suggest that you make use of the magickal mirroir, flashing colors, and combinational calculus, or the way in which you work with the I-Ching as indicated point by point in this lesson. By using the magickal mirroir to bring in the power, you cast the oracle using the coins. Then you compute the pathway which is opened in this instance. Before going out via the mirroir, signal your departure by means of the color which corresponds to your lines in the I-Ching figure. When you return you may close the system by flashing the color and thus sending the signal for the closing off of the pathway. In the next lessons we will discuss what is done to report on these path-workings and trips into another part of the magickal universe. NOTE: These worlds explored while real in themselves do not necessarily correspond to any already explored magickal territory.

### NOTE on the Family Names of These Magickal Spirits

Let us say that in our calculations we come up with a number which exists in the group 48-50. This would be the family name of the spirit, or the family name-space of that communicator. To make a kamaea one would simply add up the numbers: 4+8+5+0= 12+5=17=8. So the kamaea would make use of eight letters. These you would get for the magickal diary from the angelic languages oracle. Remember the angels or spirits are paths and the paths are spirits. Next you would want the name of the individual communicator who is bringing you the hexagram. Let us say that the number is 48 for the hexagram, and that this indicates an air spirit as the agent. To get the kamaea simply add up 4+8=12=3. There would be only three letters in the name of the spirit under these circumstances. You would use the angelic languages oracle and find out what these three letters were.

This makes the system easy to use, very clear in operation and in terms of its logic, completely consistent.

NOTE on the Chinese Secret Alchemy and Medicine Implied By These Algebras and Calculi

In the archives of our magickal order, there is a brief series of notes, which were made by Tau Zothyrius, i.e., Lucien-Francois Jean-Maine (1869-1960), the successor of both S.L. McGregor Mathers (1854-1918) and the Abbe Joseph-Albert Boullan (1824-1893) on the basis of his researches into Taoist Magick, alchemy, and magickal medicine. These notes were made about 1900, while Tau Zothyrius was then living in Paris. He associated closely at that time with a Chinese "medical society," in other words, a Taoist physio-magickal society, which still exists deep inside a sympathetic magickal system.

Each magickal number, according to this system, as given in this lesson on page 3, corresponds to a specific type of medicine for creating the magickal philosopher of medicine (or Hermes). The magickal philosopher is that being who has realized the archetypal Anthropos (see "The Magickal System, Part I, Lesson l[a]) and has allowed Hermes to become him. In Egypt, this was the basis of the Thoth-Hermes school of magickal medicine. Because of its being found in both Chinese and Egyptian esotericism, it may be said that this approach is Atlantean

I now wish to give the correspondences, which will be discussed in the future lessons to come.

Numbers Given on page 3 Type of Medicine*