Towards a Chinese Tree of Life

by

Fra. APRNTh Coph Nia Lodge, O.T.O.

Joseph Mitchell Lovell, 1996 In Letter A, the first letter in Magick Without Tears, the Prophet Aleister Crowley wrote: I do not think I am boasting unfairly when I say that my personal researches have been of the greatest value and importance to the study of the subject of Magick and Mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the I Ching with that of the Qabalah. This statement is undoubtedly one with which no brother or sister of the Order would ever disagree. However, while the Master Therion did, indeed, make great contributions towards the elucidation of Chinese esoteric cosmology (i.e., the tao of the I Ching ) in the language of "western" mysticism, he never claimed to be a master of the Chinese system or to have been physically initiated by masters having a lineage in that ancient tradition. AC's own attitude toward the te (quality or virtue in a magickal sense) of his Chinese contributions can be gleaned from the disclaimer prefacing his Tao Te Ching (TTC): If any Sinologist objects to anything in this translation, let him go absorb his Yang in his own Yin, as the Americans say, and give me credit for an original Masterpiece. Whatever Lao-tzu said or meant, this is what I say and mean. (emphasis added) Because of his high degree of initiation, 666 could intuitively understand the gestalt of the Chinese system, but his lack of initiation in the meaning of the specific symbols of that tradition limited his ability to apply them in a systemic matter. AC's genius, in this regard, was his recognition of the true value and use of the trigrams and hexagrams and their identity as units within a cosmological system of magickal correspondences which is in function, if not form, identical to certain operations of QBL. Crowley's most graphic representation of this identity is the Chinese Tree of Life which appears in TTC and the very similar Tree labeled The Chinese Cosmos in the appendices of The Book of Thoth and Magick Without Tears. Reflecting on both the TTC and Chinese Cosmos trees, I am impressed with the feeling that AC's western bias has resulted in some errors in his labeling and even placement of the trigrams on the Tree of Life. Starting from a Chinese point of view and working with original Chinese sources one can see that a diagram of the Chinese cosmos should include certain key symbols: t'ai chi, yin, yang, the five elements, ch'i and heaven and earth. AC has failed to completely reflect this. I'd suggest that the Chinese Tree of Life or Diagram of the Chinese Cosmos would be better represented as below: My revisions are as follows:

0. <Tao> relabeled *Wu Chi* at Ain. 1. <Tao-Teh> relabeled *T'ai Chi* at Kether. 2. No change at Chokmah or Binah. 3. No at change Daath. 4. At Chesed the trigram *Ken* (which AC has at Netzach) labeled *Wood*/mu (one of the 5 Elements associated with *ken*). *Wood* is, in China, traditionally associated with the planet Jupiter. 5. At Geburah the trigram *Tui* (which AC has at Chesed) labeled *Metal*/chin (one of the 5 Elements associated with *tui*). Although *Metal* is, in China, traditionally associated with the planet Venus, Mars also seems entirely compatible and appropriate. 6. *Li* at Tipereth labeled *Fire*/huo (5 Elements correspondence). *Li* is traditionally called *Fire* with Sol as one of its symbols. 7. At Netzach the trigram *Chen* (which AC has at Geburah labeled <Fire>) labeled *[elemental] Earth*/t'u (one of the 5 Elements associated with *chen*). *Chen* is related to Venus as it is the arousing energy of Spring. 8. *Sun* at Hod labeled *ch'i * [signifying breath/prana].

9. *K'an* at Yesod labeled *Water*/sui (5 Elements correspondence). *K'an* is traditionally called *Water* with Luna as one of its symbols. 10. *K'un* at Malkuth labeled *[planetary] Earth/ ti. The resulting Tree is very satisfying from a Chinese aesthetic standpoint and also in terms of the usage of TTC, I Ching, esoteric Taoism and the Neo-Confucian school. It strikes me that tui/ken & sun/chen are perfect balances in order with the relationship of yin & yang at the top of the pillars and the mirror image antimony they offer. Further considering the planetary correspondences, the resulting Tree seems extremely satisfying. It is important to note the above commentary does not apply to the interpretation of the Holy Book Liber Trigrammaton. For more information on Chinese correspondences in the English language, I recommend Joseph Needham's multi-volume Science and Civilization in China (esp. vol. II and vol. V: nos. 2-5) and C.A.S. Williams' Outlines of Chinese Symbolism and Art Motives.

Primary Sources
Crowley's Drawing: This illustration is taken from a sketch of the Trigrams on the Tree, from Crowley's copy of the Legge Yi King. Although difficult to make out here, it can be seen that A.C. overdrew several of the lines as he pondered the placement. -- from the microfilm copy that survives in the OTO archives. The paucity of sources available for his study is illustrated by another marginal note, in disagreement with an ethnic theory offered by Legge: "Wooden Legge!".

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