November 30, 1909. 9.15 - 10.50 a.m.
 KHR = Fire, Air, Pisces = Vau, Aleph, Shin. (In order to produce the 308 required by Crowley's gematria, Fire would have to be Shin, Air would have to be Aleph, but Pisces needs to be changed to Gemini (which is really an S but sometimes interchanged by Crowley with Z). Notice that by Temurah, the name of the Aethyr becomes R.H.K. (which is Resh 200, Cheth 8, and Qoph 100) = Ra Hoor Khuit = 308 = 20 x 11. 28 = Koach (Caph, Cheth) meaning Power or Strength = Cancer and Jupiter (Jupiter is exalted in Cancer). And 28 is the mystic number of Netzach, Victory, the Sephirah that hangs from the Sphere of Jupiter by the Path of Jupiter, Caph, Atu X — the Wheel of Fortune. This Atu is the main subject of the vision of this Aethyr.
In this Aethyr, the solar body (Ruach — the human consciousness) of the Seer was prepared for the great initiation which follows. As in the 27th Aethyr his lunar body (Nephesch — automatic consciousness) was purified.
 These preliminary visions are veils.
 The bird sacred to Juno, the feminine counterpart of Jupiter, whose energy is about to appear.
 The Chashmalim, the Brilliant Ones, are the Choir of Angels which pertain to Chesed and so to Jupiter.
 This unification is necessary to all true comprehension.
 The Wheel of Fortune (so-called), Atu X, is the Wheel of Samsara (of manifestation or illusion), whose spokes are the three Gunas, the three fundamental modes of energy. Sattvas, Rajas, and Tamas. See also The Book of Lies, Cap. 78.
 The symbolism of the table (see 22nd Aethyr) still retains its prominence. 7 is the number of the inferiors, of the feminine imperfection. 3 x 49 = 147 = Tetragrammaton, Eheieh, Agla, and Adonai — the four names of God used in the Lesser Ritual of the Pentagram. Thus there is here the symbolism of the fourfold regimen (Tetragrammaton) implied in 3 x 7 x 7.
 Hand = the letter Yod, spelt in full as Yod, Vau, Daleth = 20. This number is that of Caph = Jupiter. But the word hand is itself Caph. There is, however, an esoteric doctrine in this phrase. Yod is the spermatozoon (the source of all spiritual energy, the minute point, Hadit, the foundation of the Hebrew alphabet). But also Caph (spelled in full as Caph, Peh = 100 = 10 x 10 = Yod by Yod) and the letters Caph and Peh are the initials of Kteis and Phallus whose union releases Yod. Thus the universe is shown as being set in motion by love under will. See The Book of Lies, Cap. 43.
 See the usual drawing of Atu X — the Wheel of Fortune — by minor initiates.
 The symbolism here assumes the form of Liber LXV, The Holy Books. It is simpler and therefore more difficult than the sevenfold. The counter charges become more frequent; the Seer is being led up to the state in which opposites are not only equal, but identical.
 All unbalanced symbols are necessarily evil. They distract the attention from the true object of vision, and so destroy concentration.
 Note that no hostile force is hurtful. The enemy is always oneself.
 The attacks are against Nephesch, Ruach, and Neshamah respectively.
 When the aspiration (Neshamah) — the natural protection against all lower forces — is sullied, befooled or weakened, the wretch becomes an easy prey to grosser forms of temptation. We see in fact only too often that a man of the utmost probity and intellectual integrity (who errs in some strictly spiritual matter) loses ebvery trace of rationality and throws off all moral restraint — becoming the helpless victim of ludicrous and hideous temptations which had never threatened him before in his whole life. His nature is so radically corrupted that his friends believe him to have become insane. But his fall is quite logical, as a tumbling steeple may crush the perfectly sound structures beneath it.
 It is the superficial appeal of the idea of Jesus to the sentimental type of aspiration (the vilest parody of Neschamah is this pollution by the least virile elements of Nephesch) that has made possible the corruption implied in the doctrines of sin and vicarious atonement. From this error have sprung the putrefaction of the reasoning faculties, and the suppression of all clear thinking and the abominations of greed, persecution and the rest.
 Salt is for Neschamah; Mercury for Ruach; Sulphur for Nephesch. Here Crowley is using the three priciples of Alchemy.
 N.O.X. = Nun, Ayin, Tzaddi = 210. NOX is symbolized by (a holistic symbol for N. O. and X.) which represents the reduction of the dyad to unity by love under will, and thence to Zero by dissolution in Nuit. It is here used by the Seer to destroy all positive symbols, for the true Wheel (apart from ornaments) is the Circle, Nuit herself.
 Note the above-the-Abyss-consciousness. See also "I who am all, and made it all, abide its separate Lord." This is to be found in the poetic version of the Bhagavad Gita made by Sir Edwin Arnold and entitled, "The Song Celestial".
 This "personality paradox" is characteristic of visions of similar exaltation, superadded to that natural description of things seen and heard, which are yet not subject to the ordinary laws of perception.
 See previous note on Falutli, 23rd Aethyr, Note 28.
 These are solar, not Jupiterean deities. The Jupiter of the wheel is that invisible energy whom one can only divine from his hand — his means of expression. He is Amoun, the concealed one, whose plumes are truth and whose phallus is the middle pillar — the Shivalingham. We find accordingly that these solar deities, who spring from the manifested Jupiter (as it at first sight appears), are soon recognized in their deeper nature.
 Change = Stability. 2° = 9□. (See the 11th Aethyr.) Again this series of paradoxes (implied in the equations 0° = 0□, 1° = 10□, etc.) is of the essence of the Aethyr.
 See any true image of Shiva, who dances upon the Yogi (whom he has destroyed in the union of love).
 Ptah, the still and silent creative energy.
 That is, the form of the Seer is now the Earth itself (the Malkuth) at the other end of the scale from, yet identical with, his Kether.
 See Note 17. Any vision as exalted as this must obviously be indicible. The plastic form of the expression, the definite character of the shapes, colours, and numbers employed, is far better mnemonically than the vaguely beatific outbursts customary in the records usually offered by mystics.
 The psychology of the previous note explained at length.
 In previous visions the Angel of the Aethyr has always been peculiar to his Aethyr. Even in ZAA, where the Angel is Luna and the vision represents the lustration of the lunar body (the automatic consciousness) of the Seer, he was not so wholly involved. For his normal consciousness was above that which the Aethyr affected.
 It seems that the Seer recognized in this Aethyr the Knowledge and Conversation of His Holy Guardian Angel.
 In the Crossing of the Abyss by the Seer (The Temple of Solomon the King, Equinox VIII, pp. 9-13) during his Burma-China journey, he accomplished the meditation called Sammasati. He became aware of his True Will, of the purpose for which he had undertaken incarnation. This was expressed thus: To aid mankind to take the next step, and at the time he understood this as meaning: To lead them to aspire to the Knowledge and Conversation of the Holy Guardian Angel.
 Liber LXV describes this attainment in the fullest detail. The first quotation is from Liber VII, Cap. VI, v. 35. The second is from Liber LXV, Cap. III, v. 62. (The persons are transposed — I to Thou, etc.) (See The Holy Books.)
 The splendour of the vision would have made too rapid a return of shock intolerable to human weakness.
 It was done. —O.V. (Victor Neuburg)
 The Seer had not previously experienced so intense a communion and had contributed his physical energy to maintain it. This was, of course, an error.