Now, back to Darkness Over Tibet: The reader who sent the book to me was most impressed by its description of the Hidden City of the "Secret Masters of the World." I have to admit that the C's material on Underground Bases or cities is some of the most difficult to deal with in terms of even considering it as possibly true. Nevertheless, here we find Illion, writing back in 1936, about things that I have never come across anywhere else - even in the reams of UFO/alien or conspiracy related material - that coincide exactly with things the C's have said. As I read, my blood was chilled and I was shaking my head at the alignment of ideas with not only the C's, but with material from Gurdjieff, Sufis, Castaneda, Gnostic teachings, and even the "heating of the crucible," or the "struggle" described in alchemical works.

Of course, there seem to be many individuals at the present time promoting these Underground Cities as places of "Light" and where Benevolent Secret Masters dwell, just waiting to emerge and save us at some crucial point in the not to distant future. The general trend of most of these expositions is to suggest that there are caves in Peru where a "place of refuge" may be found to survive some upcoming disaster. The promotion of the "Inca Spirituality," as we have already seen, is merely another angle of the Stargate Conspiracy. We will examine this subject more thoroughly later, but for the moment, just let me insert an interesting idea that relates to these matters, which connects with the C's material as well as the work of Illion:

Steiner said that the present cultural epoch, the 5th Post-Atlantean, is the era of the manifestation of the Consciousness Soul. In this the English-speaking peoples are, in a way, the leaders, since they develop the Conscious Soul instinctively (a paradoxical concept, if you think about it). Also, in a way, the Central Europeans, especially the Germans, are leaders, since they develop the *I*, the Ego, which comes to fruition in the Conscious Soul. The next epoch, the 6th, will be a time of Spiritual Self development, though the Spirit Self will not then become Man's own possession, as is the *I* in the Conscious Soul today -- that will happen only in the far future.

In the 6th Epoch the Spirit Self will be an inspiration from above, as it were, from the angels. The East-Slavs, especially the Russians and Poles should lead in this development, though in a way the culture will be worldwide.

The European peoples are gifted to develop the following human members:
Italians -- Sentient Soul
French -- Intellectual Soul
English -- Conscious Soul
Middle Europe -- Ego = *I*
East Slavs -- Spirit Self (as a nascent capacity; now they mostly live in the Sentient Soul, though not quite in the same way as the Italians)

The above is of course only a very rough sketch; if taken too literally, it might cause some misunderstandings. For some more detailed explanations by Steiner see: "Preparing for the Sixth Epoch"; Düsseldorf, June 15, 1915 "Esoteric Studies: Cosmic Ego and Human Ego"; Munich, January 9, 1912; GA 130

I have been reading The Crisis Of Civilization by the excommunicated Russian Anthroposophist Gennady Bondarev. He considers the 6th Epoch to be more a "German-Slavic" epoch, since the right development can happen only if the Mid-European cultural tasks of social *I*-development come to fruition and are passed on to the East. Steiner says that the Germans are the avant-garde of the sixth sub-race. The true German culture comes to expression in Idealism, Goetheanism, Anthroposophy, and Social Threefolding.

It has been the aim, all too successful, of evil occult-political forces in the 20th Century - including Hitler - to crush the Germans and the East Slavs, to prevent the right evolution toward the 6th Epoch.

If these evil designs succeed, the 6th Epoch will then be centered in South America, but will be maimed and distorted, and the Spirit Self will not descend in the way intended for progressive evolution.

Bondarev does not give a citation of Steiner for this last point, but I think Prokofieff does, in his *Spiritual Origins of Eastern Europe...*

This book of Bondarev's has not really been published in English, but you can get an proofreader's copy from Nelson Willby in London: nwillby@mistral.co.uk -- This is a deep study of the contemporary war against Mid and Eastern Europe, and more. He also has a book especially about Russia, Die Wartende Kultur, a 3-volume work on the Goethean method, and more. These are available in German from Willy Lochmann: lochmann_verlag@gmx.ch

Prokofieff, in the book mentioned, puts forward the idea that the East Slavs took on, as a sacrifice, the world-karma of materialism in the form of the Boshevik oppression, thus enabling Western and Central Europe to develop to a better degree than would have been otherwise possible. [Robert Mason, personal correspondence with Laura Knight- Jadczyk. See: The Advent of Ahriman]

The above, when taken in conjunction with Illion's writings, suggests that there was some connection between Illion and Steiner's anthroposopy. We do know that Alexandra David-Neel had contact with "various secret societies," and that she was something of an anarchist. She also was involved in the theater, and one mention of T. Illion says that he was a "playwright," though I can find no confirmation of this statement.

Considering all of the above elements, let's return to what Illion has to tell us about Tibet and so-called "underground cities." After the display of metal bending, a play is presented which leads, as it happens, to his becoming acquainted with an individual who introduces him to a member of the "underground city." Illion's description of the play is so entertaining that I think the reader will like it if I include it also:

The play glorified renunciation and nonresistance to evil. Again and again it stressed the prospect of getting happiness as a reward for renunciation.

The hero of the play (I use the word in a technical sense, for a pitiful hero he was for that matter) was out to discard his personality in order to get happiness.

Why do people seek an unselfish conception of life?

Is it because we have so much love and sympathy with the troubles of others that we begin to be ashamed of our selfishness which causes so much suffering?

Or is it because we want happiness in exchange for a non-egocentrical conception of life?

In the play performed in the monastery the motive of the hero was the latter and not the former. He wanted bliss as a reward for discarding his personality.

The play started with an exceedingly long monologue on the evils of existence. [...] "Everything is unreal. Annihilation is the goal."

I compared the poor hero in the Tibetan play with the glorious figure of Hamlet, who intensely feels the dreadful tragedy of being only a small man and nothing but man. Being a genius and capable of the most intense feelings, Hamlet suffers infinitely more than the Tibetan hero, but nevertheless he has the courage and nobility of character to face his troubles as a creature without any thought of escape or salvation.

The hero was married and had children. He worked to feed his family.

He was attacked by a swarm of mosquitoes. [...] The hero gave his lifeblood to the mosquitoes! "The dear little ones," he said, "let them have a good meal. I have to feed my family, but the family and the mosquitoes are the same thing!"

Having fed so many mosquitoes, the hero was taken ill and the play went on describing his sufferings and the sufferings of his family brought about by his inability to work.

Just when their food supply was running out, rats put in an appearance in their house. The hero said:

"Eat, little rats, eat, eat, eat. Feed your little bodies, grey brothers. Eat, grey brothers, eat, eat, eat. Our food is yours, grey brothers. Eat, little rats, eat, eat, eat."

The rats ate the food of the semi-starved family and became more and more numerous.

A scene came in now in which the hero exalted the happiness of giving away everything. "If the rats eat the first half of my meal, I give them the second half," he exclaimed, in what a heretical spectator might have called a fit of religious hysteria.

He did not seem to consider what his own children thought of it, but this seemed to be of less importance to him than the well-being of the rats.

All the above had lasted more than two hours, but the play went on uninterruptedly - the Tibetan crowd following it with breathless suspense. Some people had their mouths wide open, while others shed tears, and not a whisper could be heard.

In the next scene, all the rats had become fourfold in number. All the food was eaten. The hero and his children were seated in the centre and a few dozen rats walked round them in circles which were becoming smaller and smaller.

"Round, round. We are hungry. round, round, round. There is nothing to eat, round, round, round," came the chorus of the rats.

The hero started a long monologue full of pity for the rats. The religious gentleman seemed to have forgotten all about the hunger of his own children.

Suddenly the rats seized one of the children and carried the little one outside in order to devour it. The hero was unperturbed. He started a lofty monologue about the joy of sacrificing one's own children and the glory of union of all creatures. [...] He envied his child, he declared, because it had for a short while at least made its escape from this world of suffering.

Finally a lama appeared in the show. [...] Everything the lama said in the play seemed to be intended to strengthen the authority of the priests. The lama did not give many explanations to the devout and respectful hero, but insisted on blind belief.

The hero explained to the lama that he had sacrificed everything in order to attain the joys of Nirvana. He enumerated his merits in a fashion none too modest. He had even given his own children to feed those poor darling rats.

[...]

There is no country in the world where people are more interested in religious matters than they are in Tibet. Religion plays a very important part in everyday conversation, although few people are interested in really deep religious problems, talks of sorcery, divination, and alleged miracles being much more frequent than theological discussions. [...] Dolma asked me whether I considered the attitude of the hero in the play a proper one for a really religious person.

"No," I answered.

"Shall man be selfish, then? Is it wrong to try to be good?"

"No, but it is wrong to try to be like God."

"But God is good. Trying to be like God leads to goodness."

"The creature must not overstep its limits by trying to be like God. If he does so, he acts like the angels who revolted against the Creator. There are two different types of impersonality - name, Be-ing and Be- ness. The former is an attribute of the Creature, the latter an attribute of the Creator.

"Be-ness is absolute impersonality where all division between the "I" and the "non-I" ceases. It is beyond the reach of the creature.

"What happens to a man who wants to attain this state?" asked Dolma.

"He commits the greatest and most deadly sin against the Creator."

Reading the above remarks brought many things to mind, including the remarks of Don Juan about "seers." Don Juan says that the unknown is veiled from man but, is within man's reach. The unknowable is the indescribable, the unthinkable, and the unrealizable. It is something that may never be known to us in our human estate.

He further tells us, and this is corroborated in other teachings, that to interact with the unknown, but that which is ultimately within the reach of knowing through great work, is energizing, exhilarating and fulfilling even when it is also full of apprehension and fear.

But, to interact with the unknowable leaves a person drained, confused. They become open to oppression and possession. Their bodies lose tone, their reasoning becomes flawed, and their sobriety wanders aimlessly. It is not within human reach and therefore should not be intruded upon foolishly or even prudently. "And, the fact is, most of what is out there is unknowable."

Illion discovers that his new friend and her party will be traveling in the same direction he had planned to go, and so there are further conversations between them. The next significant exchange has to do with lying. Dolma announces that her teacher, Narbu, has told her that a spiritual person should never tell a lie. But she fails to see how human society would function without lies. Illion tells her:

There are people who say things which are untrue, but it is infinitely worse if someone misrepresents facts and creates a wrong impression without telling a real and formal lie. Such a thing is devilish and greatly offends the Creator much more, in fact, than an outright lie. [...]

A Tibetan went to confess his sins to a lama whom he knew very well. Just before he entered the monastery he found a valuable object which he knew was the private property of the lama to whom he was going to confess his sins. He showed it to the priest, but the latter was absent-minded and without looking at it said, "I do not want it." Then confession started. The Tibetan asked what he should do if he found a valuable object lying on the ground. "You must hand it to the rightful owner," said the lama, "and if he cannot be found immediately, to the monastery." "And if the rightful owner does not want it? asked the Tibetan. "Then you may keep it," said the Lama. The Tibetan left the monastery and kept the valuable object. He knew he had not sinned and had not told a single lie.

Illion soon parts company with his traveling companion, having been instructed by her where to find her Teacher, Narbu. There he is told about the "Valley of Mystery" that is the headquarters of a "powerful Occult Fraternity" of which Narbu was a member. Narbu asks Illion if he would be interested in joining. Illion replies that he never joins any sect or fraternity because he wishes to maintain absolute independence. Narbu replies:

In our Fraternity the freedom of the members is always respected. Spiritual Freedom is our guiding principle.

"Have you a chief?" Illion asks.

"Yes. He is very great, perhaps the greatest power on earth. But our members obey him voluntarily."

"What obligations must a guest enter into before he is allowed to visit the Valley?"

"None at all. Until he joins the Fraternity he is under no obligation at all. [...] The only obligation for you is an undertaking that you will not reveal its exact location."

After making plans for Illion's visit to the Holy City in the Valley of Mystery, the topic drifts to numbers. Narbu mentions that "nine is a very auspicious number." Illion responds:

I have studied the various occult philosophies and have my own views on numerology which are the result of much independent thinking. I do not hold the view that nine is an auspicious number."

When I read this last remark, I realized that this was a "clue" that the book was indeed "on the same frequency" with the C's material. I have long held the idea, based on a number of ideas and observations, that the number nine is the number of the Matrix Control System. I was once told by an occultist:

Nine is an ancient cosmic symbolisation of completeness. (It predates Ashoka).Search also under {ENNEAD}. From this system we get our 9 digits plus zero, with 10 being in effect a higher zero & beginning of a new level or domain with 9 more units.

I responded:

I question some of these ideas since some of the oldest sources tend to point toward the number 7 as the symbol of completion. Geoffrey Ashe writes:

In all the fantasy which occultists have employed, can we isolate a single clue that really does lead somewhere, really does point to an arguable Wisdom that is prior to known cultures? I believe we can ... It is the magical and sacred character of the number seven.

When we look at the number nine, and all the "lore" that has arisen around it since Gurdjieff brought it forth in his work, which, in my opinion, may have been deliberate disinfo - or was just simply misunderstood ... we find that nine is arrived at by adding two to seven. If seven is the number of completion, adding two to it is a symbolic re-dividing - i.e. recycling. The wheel of karma...

When we look at numbers, it is always interesting to see how they are used in some of the ancient literature as clues.

We find in the Bible, for example, that on the second day of creation in the first creation story that god performed a separating act: separating the waters above from the waters below...

The symbology of these numbers is important in another way. The result of the rules of numerology applied to the number 666 is 9: 6+6+6=18; 1+8=9. Nine is not only the name number of the beast, it is the product of 3 squared, or divine completion. We can also see in these numbers man's attempt to usurp the position of God -- 6 repeated 3 times -- or the number of man arranged as the divine trinity.

It has been said that nine symbolically signifies finality, completion, fulfillment. There are the nine beatitudes, nine gifts of the spirit, nine fruits of the spirit, and the words of Christ at the ninth hour: "It is finished!" This is echoed in Revelation: "Then the seventh angel emptied out his bowl into the air, and a mighty voice came out of the sanctuary of heaven from the throne, saying, It is done!" (16:17)

There are other clues to the meaning of the number nine. In the story of the ten lepers in Luke 17, only one, a Samaritan, turned back and thanked Jesus for his cleansing and Jesus asked "Were not ten cleansed? Where are the nine?" Was there no one found to return and to recognize and give thanks and praise to God except this alien?"

In Nehemiah 11, more light is shed upon the symbology of nine: "Now the leaders of the people dwelt at Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, while nine tenths dwelt in other towns and villages."

Gurdjieff said:

"There is an even more esoteric meaning to the number nine which I will describe only briefly because it is extremely complex and much study is required to understand the fundamentals behind it. There is a certain symbol which takes the form of a circle divided into nine parts with lines connecting the nine points of the circumference in a certain order... The circle is divided into nine equal parts. Six points are connected by a figure which is symmetrical in relation to a diameter passing through the uppermost point of the divisions of the circumference. Further, the uppermost point of the divisions is the apex of an equilateral triangle linking together the points of the divisions which do not enter into the construction of the original complicated figure...

This symbol cannot be met with anywhere in the study of occultism, either in books or in oral transmission. It was given such significance by those who knew, that they considered it necessary to keep the knowledge of it secret. Only some hints and partial representations of it can be met with in literature...

(This) symbol expresses the law of seven in its union with the law of three. The octave possesses seven tones and the eighth is a repetition of the first. Together with the two (additional elements) there are nine elements...

The isolated existence of a thing or phenomenon under examination is the closed circle of an eternally returning and uninterruptedly flowing process. The succession of stages in the process must be connected with the succession of the remaining numbers from 1 to 9. The presence of the ninth step filling up the interval completes the cycle, that is, it closes the circle, which begins anew at this point...

Therefore every beginning and completion of the cycle is situated in the apex of the triangle, in the point where the beginning and the end merge, where the circle is closed, and which sounds in the endlessly flowing cycle...

But it is the ninth step that closes and again begins a cycle." [Gurdjieff, quoted by Ouspensky, In Search of the Miraculous]

In short, Gurdjieff was telling us that this number was the number of the Time Loop - the endless recycling. And we must note that this "new cycle" implies a new cycle of 3rd density. So, yes, nine is an important number... for entrapment of humanity.

Now, back to number 7... The number 7 was crucial to the development of early astrology. The early astrologers worked with the Sun and moon and the five "true" planets. Moderns have added the three planets discovered since, but the results have been less than convincing. Western astrology has always been a septenary system, based on the planets wandering through the signs... the Seven interpreting and channeling the "Twelve." Or is it really Eleven???? The planets had their alchemical counterparts... the seven metals. Each was matched to a planet.

Now, this business about 7 is curious because there have been other systems... other orders of the week, other numbers of planets, etc. Yet this 7 is very stubborn. It would certainly be easier to divide up our days if we had a week that was 5 or 8 or even 9 days. But, for some reason, this seven stuck because it is stuck in the subconscious and superconscious of Western man - which is why it dominates the world at present. It certainly was never spontaneously apparent in the Orient or Africa or America before Western conquest.

Seven is not "natural," you could say. But, in spite of this, it has lasted, it has defied the efforts of reformers to get rid of it. According to the Pythagoreans (keeping in mind that we don't really know what they taught on the inside and people have been making stuff up for ages, but Manly Hall is the source here), the numbers are as follows:

1 ... mind, odd an even, chaos, obscurity, chasm, Tartarus, Styx, abyss... etc...

2 ... it has been divided and is now two instead of one... and where there is two, there is opposition.: genius, evil, darkness, inequality, instability, movability.... etc...

3 the first actually odd number since one is not always considered a number by the Pythagoreans... the first equilibrium of unities, friendship, peach, justice, prudence, etc...

4 ...the primogenial number, the root of all things material, the fountain of Nature The number 4 is symbolic of God (interestingly, since it also symbolized matter and Nature!) since it is composed of 1,2,3, and 4 which, when added together, make 10. It is also important because it is the CENTER OF SEVEN!!!!! 3 +1+3=7 and you see chaos in the middle.

5 ... sacred symbol of light, health and vitality... also symbolic of the fifth element, the ether, which is free from the disturbances of the four lower elements. Five is called equilibrium because it divides the perfect number ten into two equal parts. It is also symbolic of the processes of nature because when multiple by itself it returns into itself. Only five and six multiplied by themselves represent and retain their original number as the last figure in their products. keywords of five are reconciliation, alternation, marriage, immortality, providence and sound.

6 .. the creation of the world. The only perfect number between one and ten. Can also symbolize marriage because it is formed by the union of two triangles, one masculine and the other feminine. It can also, in this respect, represent 3rd density duality. keywords for six are time, the world, balance... etc.

7 ... the Pythagoreans said that 7 was "worthy of veneration." It was said by the Pythagoreans that there are seven celestial realms. Seven celestial spirits etc... It is also called the Motherless Virgin, Minerva because she was born of the crown of the father's head, (which relates to Daat, by the way). Keywords are: fortune, occasion, judgment, dreams, voices, sound and that which leads all thing to their completion. Seven represented the descent of spirit, or the number three, into the material world, or the number four... equaling seven. And, we can note that the number of "god as Nature," or 4, added to the seven is 11... or knowledge, Daat.

8 ... the ogdoad... sacred because it is the number of the first cube and is a double 4, or the path to the replenishment of the monad. The keywords of 8 are love, counsel, prudence, law and convenience. The number 8 was also associated with the Eleusinian mysteries of Greece as well as the Cabiri.

9... according to the Pythagoreans, the number nine was the first square of an odd number, or 3E3, and was, therefore, evil and associated with failure and shortcoming. This was also emphasized because it fell short of the perfect number, 10, by just one number. It was also called the number of man because of the nine month gestation period. It's keywords are ocean and horizon. It is the number of the bottomless pit because there is nothing beyond it but the infinite 10. It is also called "boundary" and "limitation" because it gathered all numbers within itself. The nine was also looked upon as evil because it was an inverted 6 which was the "perfect" number. According to the Eleusinian Mysteries, it was the number of the spheres through which the consciousness passed on its way to birth.

According to Vedic numerology, which I was taught by a Vedic astrologer, the number nine takes its character from that with which it is associated in general and leads to destruction, decay, dissolution and is generally a number of sickness and disease.

And it was at the ninth hour that "Jesus cried with a loud voice My God, My God, why have You abandoned me?"

So, unlike most "students of mysteries," I don't have any positive views of the number nine.

Back to Illion: he doesn't like the number nine either, and probably for the same, or similar, reasons that I never cared for it. It is the number of the Ennead, the Nine Gods of Egypt, and the product of 666. He gets into a discussion about numerology with Narbu and his ideas are truly interesting in light of the C's material, so I beg the reader's indulgence once more while I share them. Illion tells Narbu:

"I think man ought not to carry numerological speculations beyond the figure five."

"Why that?" asks Narbu.

"Five is the number of man. The higher number lead to complication and perdition, the smaller ones to God."

"But surely the number nine exists!" exclaims Narbu.

"It does, because the conventional system of counting runs up to nine, and then ten quite arbitrarily becomes the higher unit. We could just as well adopt a system in which we should have only four figures, namely one, two, three, four, five being equivalent to the higher unit. Then nine would not exist, nor would six, seven and eight, which in my opinion - arithmosophically - are all numbers of complication, entanglement, and seduction."

"What an original idea!" exclaimed Narbu. "I have studied numerology for several years. Its occult bearing is enormous. Figures have an occult connection with abstract notions with which we co-relate them. In this way figures can be made a kind of medium between the Divine and man."

"Numerology is a highly double-edged affair although it looks quite harmless," observed Illion.

"Suppose we get down to concrete numerological notions, " said Narbu. "Take one: one is the number of oneness - the number of non-manifested Divinity. I think you must agree to this."

"Yes," said Illion, "I do. If we imagine a point in space, it is a mere abstraction, for a point really is immaterial. So one is the number of undivided abstract existence."

"I am surprised that you introduce geometrical notions into the field of numerology. It is a very original idea, "observed Narbu. "Now let us take the figure two. It represents the contrast between spirit and matter."

"I profoundly disagree with you here," said Illion.

"Do you deny that two is the number of contrasts?" asked Narbu, greatly surprised.

"I agree that two is the number of contrasts," Illion answered, "but not the contrast you have just mentioned. If we take two points in space, they determine the position of a straight line, which also is immaterial. But it remains to be seen what abstract contrast is reflected by the figure two. You say it is one between spirit and matter. In my opinion you are wrong. Spirit is an abstraction but matter is not. So the abstract line represented by figure two which connects two point, each of which is immaterial, really is the contrast between two different kinds of spirit and not between spirit and matter. There must be two altogether different types of spirituality which are diametrically opposed to each other. That, in my opinion, is the numerological significance of the number two."

We then discussed three and four, and agreed that three was the dynamic number par excellence and four the number of matter. Three points scattered in space determine the position of a triangle, but only four abstract points lay down the outline of a geometrical form having corporeal existence. With three, therefore, we leave the realm of the abstract, and with four we enter the domain of the concrete. Four is the number of the visible universe, the number of matter.

"If we imagine five points scattered in space and call them A, B, C, D and E, we may envisage A, B, C and D only and obtain a geometrical form. But we may also link up A, B, C and E, and obtain another geometrical form. In fact, we can obtain five different combinations, namely ABCD, ABCE, ABDE, ACDE and BCDE. Five therefore represents the interpenetration of five different spaces. With five the creature has reached the very limits of its existence. Five is the number of the creature and the number of manifested life which seems to exist simultaneously on five planes. Man live, if I may say so, in five different realms, viz., the physical one and those of sensation, feeling, intelligence, and will. These are five realms which interpenetrate each other.

"If you imagine six points scattered in space, a synthetical geometrical conception of the various connections between the six points is obviously beyond the reach of man. As I said before, the figures exceeding five - viewed numerologically - have a dissociating effect on the personality of man. They are numbers of perdition." [...]

"[C]an you give me a short definition of what matter really is?"

"Matter," Illion replied, "may be regarded as the battleground on which two different types of spirituality fight each other."

"That is where we disagree again. I always thought that there was only one type of spirituality," said Narbu.

"I think this is a question to be decided by experience rather than by argument," said Illion.

After reading Illion's remarks above, I couldn't help but think of several exchanges with the C's:

11-11-95
Q: Now, the main thing I wanted to ask about is the references I come across in tons of reading, that the number 33 is somehow significant. Could you tell us the significance, in esoteric terms, or in terms of secret societies, of the number 33. There is the cipher of Roger Bacon, based on the number 33, the 33rd degree masons...
A: As usual, we do not just give you the answers, we help you to teach yourself!! Now, take 11 and contemplate...
Q: (L) Well, three times eleven is thirty-three.
A: Yes, but what about 11?
Q: (L) Well, eleven is supposed to be one of the prime, or divine power numbers. In Kaballah, 11 is the power number...
A: Yes...
Q: (L) Eleven is 10 plus 1; it is divisible only by itself and by 1. I can't think of anything else. In numerology, I am a an 11 in numerology... I am also a 22. What else is there to the number 11?
A: Astrology.
Q: (L) Well, in astrology, the eleventh sign is Aquarius, the eleventh house is friends, hopes, dreams and wishes, and also adopted children. Aquarius the Waterbearer, the dispenser of knowledge. Does 11 have something to do with dispensing of knowledge?
A: Now, 3rd house.
Q: (L) Gemini. Okay. Gemini and Aquarius. Third house is how the mind works, communication, relations with neighbors and siblings, education, local travel, how one speaks. Gemini is known as the "consummate man." Somewhat shallow and interested in the things of material life. It is also the divine number of creation. So, what's the connection here?
A: Matrix.
Q: (L) The third house and the eleventh house create a matrix?
A: Foundation.
Q: (L) In terms of cosmic things, Gemini is in June, Aquarius is in February... Gemini is the physical man, and Aquarius is the spiritual man?
A: Yin Yang.
Q: (L) So Gemini is the physical man and Aquarius is the spiritual man... yin yang... is that the...
A: Yes...
Q: (L) So 33 could represent the transformation of the physical man to the divine man through the action of secret or hidden teachings... and those who have gone through this process represent themselves with the number 33, which means that they started out oriented to the flesh and then became...
A: Medusa 11.
Q: (L) Medusa 11? What does Medusa have to do with it?
A: Heads.
Q: (L) Heads. Medusa. 11. Were there eleven snakes on the head of Medusa or eleven heads? This is really obscure... you need to help me out here.
A: We are. [...] 11 squared divided by phi.
Q: (L) By pi. 11 squared divided by pi. What does this result bring us to?
A: 33.infinity.
Q: (L) Well, we don't get 33 out of this... we get 3.3166 etc if we divide the square root of 11 by pi. Divided by phi... what in the heck is phi? Okay, if we divide pi into 11, we get 3.5infinity, but not 33.

Please note that at the time of the above session I didn't even know what "phi" was. I kept trying "pi." Also note that I was doing a square root, not 11 squared. 11 squared is 121. Divided by phi it is not "33.infinity" in mathematical terms. However, the C's were trying to convey a principle, not a mathematical operation.

A: 1 times 1
Q: (L) Oh. You weren't saying 11 times 11, you were saying 1 times 1.
A: No.
Q: (L) 1 times 1 is what? 1.
A: 5 minus 3.
Q: (L) Okay, that's 2.
A: 2 minus 1.
Q: (L) Okay, that's 1. I don't get it. A math genius I am NOT. What is the concept here?
A: Look: 353535.
Q: (L) What is the 35 sequence?
A: 5 minus 3.
Q: (L) Okay, we have strange math. But, you can do anything with numbers because they correspond to the universe at deep levels...
A: Is code.
Q: (L) What does this code relate to? Is it letters or some written work?
A: Infinite power.
Q: (L) How is infinite power acquired by knowing this code? If you don't know the correspondences, how can you use a numerical code?
A: Lord of Serpent promises its followers infinite power which they must seek infinite knowledge to gain, for which they pledge allegiance infinitely, which they possess for all eternity, so long as they find infinite wisdom, for which they search for all infinity.
Q: (L) Well, that is a round robin... a circle you can't get out of!
A: And therein you have the deception! Remember, those who seek to serve self with supreme power, are doomed only to serve others who seek to serve self, and can only see that which they want to see.

12-14-96
Q: (L) OK, let me jump over to this other subject of the number 33 and the number 11. Is there anything beyond what was given on 11-11-95, that you could add at this time, about any of the mathematics or the use of these numbers?
A: Prime numbers are the dwellings of the mystics.
Q: (L) What do you mean, "prime numbers are the dwellings of the mystics?"
A: Self-explanatory, if you use the tools given you.
Q: (L) How can a number be a dwelling?
A: Figure of speech. [Planchette spirals several times, vigorously] And how interesting that we have a new "cell" phone company called: "Primeco."
Q: (L) And how does a cell phone company called "Primeco" relate to prime numbers being dwellings of mystics?
A: Not for us to answer. [Word association by group: encryption, cells of monks, prisons, prime number divisible by one or self]
Q: (L) Is encryption the key?
A: Oh, there is so much here. One example is: "Snake eyes" is not so good as 7,11, eh? ["Snake eyes" is the number 2)
Q: (T) They are all prime numbers, too; seven and eleven. (L) What kinds of documents or writings... or what would be applicable...
A: No, Laura you are trying to focus, or limit the concept, my dear. Think of it, what is the Judaic Christian legend for the creation of a woman?
Q: (L) That woman was taken from the rib of Adam. That Eve was created from the rib of Adam.
A: Ever heard of a "prime rib?"
Q: [Groans] (T) I hate being in kindergarten and not knowing what the subject is. Ok, prime rib. We have a prime rib, so...
A: What happens in a "Primary."
Q: (L) An election. You narrow down the candidates. What happens in a primary?
A: Who gets "picked" to run?
Q: (L) Ok, keep on...
A: "Prime Directive?"
Q: (L) OK.
A: "Prime time?"
Q: (L) The first, the best... and...
A: Not point
Q: (L) I know that's not the point! Is what we're saying here, is that we can use these prime numbers to derive something out of something else?
A: We told you about the mystics.
Q: (T) They're using prime numbers to... (L) Oh, ok, I get it. So, mystics... the mystics, the mystical secrets... dwell in the prime numbers if used as a code.
A: Name the primary mystical organizations for key to clue system.

06-13-98
Q: First of all, this session on 11/11/95, the question was asked - you were talking about matrixing Gemini and Aquarius, the 11th and 3rd houses of the zodiac - and I made the remark that 33 could represent... giving my idea... and you answered 'Medusa 11.' I'm assuming loosely that your answer, Medusa 11' was to the question of what 33 represented. So, Medusa 11 was the answer?
A: 1/3 of 33.
Q: Medusa was 11 of the 33. So that means that there was 22 of the 33 that was represented by something else, is that it?
A: If you wish to perceive it as such.
Q: Okay, well then, is my perception erroneous?
A: The pathway chosen is fruitful, but do not suppose the terminus to have been reached.
Q: Well, Medusa 11 is one third of 33, what are the other two thirds. (A) I believe, that in general, they will try to take you out of this idea of 33. They never, by themselves - I am not sure that the 33 is right...
A: 33 is right, but what it means is complex and fluid in nature.
[...]
Q: Okay, Medusa 11. So, this was 11 of the 33, and assuming that you were not saying that there were 11 heads, but that Medusa was one of three heads, is that what we are getting at here, that there are three heads and Medusa was one?
A: Or both times 2.
Q: What do you mean? I don't understand.
A: Both times 2 is your square, my dear. In other words, perfect balance.
Q: Okay...
A: No! Ponder, do not jump around so much, lest ye lose the chance to learn!
Q: So, Medusa represents both heads times 2, and that is the square and balance. But that is only 22 or 121. So where does the 33 come from?
A: All these 1s 2s and 3s... hmmm...
Q: Well, if Medusa is one of the heads, what is the other head called?
A: Who are your prime numbers?
Q: The dwellings or the mystics, or do you want specific numbers?
A: Yes.
Q: (A) Who?
A: Who?
Q: How do we find out who are the prime numbers? Do we plot...
A: Who are the first 3?
Q: Father, Son and Holy Ghost?
A: Numbers!!!
Q: (A) 1 2 3 are the first three prime numbers...
A: Yes, thank you Arkadiusz!!!! Laura is dancing around in wonderland, meanwhile all of creation, of existence, is contained in 1, 2, 3!!! Look for this when you are trying to find the keys to the hidden secrets of all existence... They dwell within. 11, 22, 33, 1/2, 1/3, 1, 2, 3, 121, 11, 111, 222, 333, and so on! Get it?!?!
Q: When you say that the secrets of all existence dwell within 1 2 3 or variations thereof, what kind of secrets are we talking about here?
A: All.

After reading the above excerpts, we begin to think that Illion was really onto something. Speaking of whom, he has now arrived at the Holy City - his friend Narbu is to follow in a couple of days.

Skipping all the arrival details, the first notable thing that happens to Illion in this Underground City (which is quite amazing in description), is that he cracks a joke and laughs shocking his new friends who are showing him around. He gets firmly told that laughter is not permitted in the Holy City, and one must never speak in anything but a low voice.

Among the people seated in my circle many were clairvoyants. They weree very proud of their occult achievements. They also felt proud that they had been selected by Mani Rimpoche, the Exalted Jewel, to serve Him in the great mission of bringing illumination to the world.

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