Crowley: (As Mercury) He (the magus) is the law of reason. (BT p. 70) (italics added)

Wilhelm: (kua 29) In man's world (the trigram) K'AN represents the heart, the soul locked up within the body, the principle of light enclosed in the dark - that is, reason. (p. 115) (italics added) Five of the eight trigrams in this group are K'AN.

Crowley: As Mercury, ... he (the magus) represents both truth and falsehood, wisdom and folly. ... In a sense, the adult form of ... the fool. (BT p. 70)

There is no kua in the I Ching which better illustrates the relationship between the young inexperienced pupil and the older wiser teacher than kua 4, "YOUTHFUL FOLLY." Since the magus is wise in his adult form and foolish in his youthful ignorance, this kua delineates the process of education; which is seen to be a two-way street. In it one sees both the folly of youth and the wisdom of age.

Wilhelm: (kua 4) The hexagram counsels the teacher as well as the pupil. (p. 21)

Crowley: (re: "THE FOOL") In the commonplace interpretation of the card, the Scholiasts say that the picture is that of a gay, careless youth, with a sack full of follies and illusions, dancing along the edge of a precipice, ... (BT p. 63)

Kua 4, Commentary on the decision: YOUTHFUL FOLLY SHOWS DANGER AT THE FOOT OF A MOUNTAIN. DANGER AND STANDSTILL: THIS IS FOLLY. (p. 406)

Wilhelm: (kua 4) Stopping in perplexity on the brink of a dangerous abyss is a symbol of the folly of youth. ... (p. 20)

One of Crowley's alternative titles for "THE MAGUS" is, "The Lord of Illusion." (Italics added)

Wilhelm: (kua 4) For youthful folly it is the most hopeless thing to entangle itself in empty imaginings. The more obstinately it clings to such unreal fantasies, the more certainly will humiliation overtake it. (p. 23) (Italics added)

The set of concepts presented by both Crowley and the I Ching, as interpreted by Wilhelm, are identical. Both systems see the magus or teacher in relation to the fool or pupil. Just as "THE MAGUS" is a composite of folly and wisdom so too is the kua of "YOUTHFUL FOLLY" a composite of pupil and teacher. Both systems use the same imagery to convey their message and the same symbols.

In addition, both interpreters are warning that reason alone is inadequate to the education of youth. Both systems demonstrate that folly and illusion are inherent in the complexity and superficiality of an understanding that encompasses only the forms of existence and not its content.

Another trait that is necessary for the full and correct expression of the power of the magus, is discipline.

Kua 4, line 1: TO MAKE A FOOL DEVELOP IT FURTHERS ONE TO APPLY DISCIPLINE. (p. 22)

This brings us to kua 7, "THE ARMY." There is not much to say regarding a similarity of content between this kua and Crowley's magus; but perhaps the inclusion of the concepts of control contained in this kua into that of the magus can moderate some of the primitive primate characteristics of "the trickster" component of this card. Crowley's appellation for this kua is "AGE AND EXPERIENCE." He says this about it:

Crowley: (I Ching kua 7) Armies; all depends upon the sage, his ripe experience, and his wisdom's age.

In this regard it is useful to note who the magus is according to Crowley: "In brief, he is the Son, the Manifestation in act of the Idea of the Father." And who is to control the army?

Kua 7, line 5: LET THE ELDEST (son) LEAD THE ARMY. (p. 35)

And who is to be the head of the house?

Kua 4, line 2: THE SON IS CAPABLE OF TAKING CHARGE OF THE HOUSEHOLD. (p. 22)

There is one more concept to examine for cognate meanings. Kua 59, "DISPERSION (DISSOLUTION)" provides a key for an understanding of the magus' wonderful wand of power.

Crowley: The caduceus ... is life itself, and is of universal application. It is the universal solvent. (BT p. 129) (Italics added)

Wilhelm: (kua 59) Here the subject is the dispersing and dissolving of divisive egotism. This hexagram has a double meaning. The first ... the breaking up of ... rigidity. The second meaning is penetration; ... indicating dispersion, division ( Crowley: divide intently ). As against this process of breaking up, the task of reuniting ( Crowley: consolidate completely ) presents itself; this meaning also is contained in the hexagram. Dispersion shows the way, so to speak, that leads to gathering together. (Italics added)

Crowley: (I Ching kua 59) Dissipation; in the world of fools the kingly man stands firm, divides and rules.

Just as discipline in the face of danger characterizes the nature of a well led army, so too does gentleness characterize the ruler if he is to lead the state well.

Kua 59, line 3: HE DISSOLVES HIS SELF. HIS WILL IS DIRECTED OUTWARD. (p. 229)

Wilhelm: (kua 59) ... when a man's vital energy is dammed up within him (indicated as a danger by the attribute of the lower trigram), gentleness serves to break up and dissolve the blockage. ... Religious forces are needed to overcome the egotism that divides men. The common celebration of the great sacrificial feasts and sacred rites, which gave expression simultaneously to the interrelation and social articulation of family and state, was the means employed by the great rulers to unite men. ... In this way disunity was overcome and rigidity dissolved.

Kua 59, The image: ... THUS THE KINGS OF OLD SACRIFICED TO THE LORD AND BUILT TEMPLES. (p. 228)

It might be worthwhile to contemplate the connection here between the temple as the "house of God" and the meaning of the Hebrew letter BETH, "house," assigned to this trump.

The magus uses the universal solvent (the caduceus) to dissolve more than just his ego.

Kua 59, line 4: HE DISSOLVES HIS BOND WITH HIS GROUP. line 6: HE DISSOLVES HIS BLOOD. (p. 230)

The magus is a busy man indeed! He must be teacher, general, ruler, and high priest. In addition he also appears to be a trickster, juggler, and magician. It is no wonder that:

Kua 59, line 5: HIS LOUD CRIES ARE AS DISSOLVING AS SWEAT.

Crowley admits that this trump is a very difficult one to comprehend in full. What makes it so difficult is that it represents the will or "the word" in action. But, since it is prior to the stage of understanding on the qabalistic tree of life, much of its activity seems to lack discipline or purpose. For this reason the deities associated with the magus are often accompanied by an ape. The Hindu equivalent of Mercury is Hanuman, the monkey god. In Egypt, Thoth, another form of Mercury, is attended by "the ape of Thoth." The aspects of wisdom and experience contained in this trump are shadowed by the concepts of trickery and illusion. The trigram of K'AN represents reason and danger. The danger is related to the lack of sufficient understanding. Reason is activated by the will, but understanding is not complete and so one may act out ones will through the use of cunning. Clarity is needed to see through the illusions that insufficient understanding creates. The trigram LI is opposite in structure to that of K'AN; and LI represents clarity.

     
     
     
 LI            K'AN

The kua of "YOUTHFUL FOLLY" is included in this constellation of images to remind us of the insufficiency of "book-learning" for the attainment of wisdom. Thoth was said to be the creator of writing and he was very proud of his invention, believing that it facilitated the passing on of knowledge. It was pointed out to him that, while this is true, there is also the danger that people would grow to be dependent on the written word and so weaken the abilities of their natural perceptions and memory. They would defer in their judgements to those of their ancestors. They would thus diminish their flexibility to react to changing conditions. Instead of having faith in their own abilities they would put their faith in the abilities of those who came before them. By this process they would lose sight of the present and the future and be unprepared for the changes that accompany them. With their noses planted firmly in their books they wander dangerously close to the swift waters within the abyss of reason.