The Equinox v3 № 08 Oct 1975 Tao-Teh-King by Aleister Crowley - retyped by Fr NN (2012).pdf

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Editorial Notes
January 18, 1990 e.v. original key entry by Soror OYAHBE, O.T.O.
(British Columbia Branch) Camp TA-NECH, from the 1st edition by
elema Publications and Soror Grimaud, 1975 e.v. First proofreading
and edit to conform to text and format indication of the original typscript
(1923/4, TS copy presented by Crowley to Lady Harris), with deletion of
non-Crowley copyright material, 11/18/91 e.v. by Bill Heidrick --- could
benefit from further proof reading.
Page designations in the TS original are here marked thus by the bottom
at margins [page number].
Comments and descriptions are set off by curly brackets { }. Comments
and notes not in the original are identified with the initials of the source:
e.g. WEH note = Bill Heidrick note, etc.
Soror Grimaud has designated this Liber as Equinox III, No. VIII, in
posthumous interpretation of Crowley's intent.
is edition re-typeset Dec 17 2012 of common error by Fr ** N ** N **
using L A T E X.
i
Introduction
I bound myself to devote my life to Magick at Easter 1898, and received
my first initiation on November 18 of that year. My friend and climbing
companion, Oscar Eckenstein, gave me my first instructions in learning the
control of the mind early in 1901 in Mexico City.
Shri Parananda, Solicitor General of Ceylon and an eminent writer
upon and teacher of Yoga from the orthodox Shaivite standpoint, and
Bhikkhu Ananda Metteya, the great English Adept, who was one of my
earliest instructors in Magick and joined the Sangha in Burma in 1902,
gave me my first groundings in mystical theory and practice. I spent some
months of 1901 in Kandy, Ceylon, with the latter until success crowned my
work.
I also studied all varieties of Asiatic philosophy, especially with regard
to the practical question of spiritual development, the Sufi doctrines, the
Upanishads, the Sankhya, Vedanta, the Bagavad Gita and Purana, the
Dhammapada, and many other classics, together with numerous writings
on the Tantra and Yoga of such men as Patanjali, Vivekananda, etc. etc.
Not a few of these teachings are as yet wholly unknown to scholars.
I made the scope of my studies as comprehensive as possible, omitting no
[1]
school of thought however unimportant or repugnant.
I made a critical examination of all these teachers in the light of my
practical experiences. e physiological and psychological uniformity of
mankind guaranteed that the diversity of expression concealed a unity of
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significance. is discovery, furthermore, was confirmed by reference to
Jewish, Greek and Celtic traditions. One quintessential truth was common
to all cults, from the Hebrides to the Yellow Sea, and even the main
branches proved essentially identical. It was only the foliage that exhibited
incompatibility.
When I walked across China in 1905-6, I was fully armed and
accoutered by the above qualifications to attack the till-then-insoluble
problem of the Chinese conception of religious truth. Practical studies
of the psychology of such Mongolians as I had met in my travels, had
already suggested to me that their acentric conception of the universe might
represent the correspondence in consciousness of their actual psychological
characteristics.
I was therefore prepared to examine the doctrines of their religious
and philosophical Masters without prejudice such as had always rendered
[2]
nugatory the efforts of missionary sinologists and indeed all oriental
scholars with the single exception of Rhys Davids. Until his time translators
had invariably assumed, with absurd naiveté, or more often arrogant
bigotry, that a Chinese writer must either be putting forth a more or less
distorted and degraded variation of some Christian conception, or utterly
puerile absurdities.
Even so great a man as Max Muller in his introduction to the
Upanishads seems only half inclined to admit that the apparent triviality
and folly of many passages in these so-called sacred writings might
owe their appearance to our ignorance of the historical and religious
circumstances, a knowledge of which would render them intelligible.
During my solitary wanderings among the mountainous wastes of
Yun Nan, the spiritual atmosphere of China penetrated my consciousness,
thanks to the absence of any intellectual impertinences from the organ of
knowledge. e TAO TEH KING revealed its simplicity and sublimity to
my soul, little by little, as the conditions of my physical life, no less than of
my spiritual, penetrated the sanctuaries of my spirit.
[3]

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