Michael Wynn's Occult Reference Library
ASSIAH,ASSIYA

Return to Occult Library Index

0 0

ow energies to manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of t

1 10 INITIATION CEREMONY

neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew n

adir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his throne, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this alt

ogy. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: f

3 8 INITIATION CEREMONY

b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden daw

st point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacri

4 7 INITIATION CEREMONY

s at length, by giving the spelling of each letter. you will note that the spelling of the letter yod alone alters not. it is a symbol of the unchangeableness of the first cause. the total of the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew words by the yetziratic attribution of the alphabet, whence result some curious hieroglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, the qabalistic mode of spelling jesus. which is simply the tetragrammaton, wi

ALEISTER CROWLEY LIBER 777

table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences

e of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lo

gs hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm ma

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

eir condemnation, but their justification; for the customs and legends of mankind reflect the true nature of the species "aeon of horus" two sexes in one person. digamma iota alpha omicron digamma: 93, the full formula, recognizing the sun as the son (star, as the pre-existent manifested unit from which all springs and to which all returns. the great work is to make the initial digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- lib

goad: 23 :mem-yod-memfinal: water: 24 :nun-vau-nunfinal: fish: 25 :samekh-mem-kophfinal: prop: 26 :ayin-yod-nunfinal: eye: 27 :peh-heh: mouth: 28 :tzaddi-dalet-yod: fish-hook: 29 :qof-vau-pehfinal: back of head: 30 :resh-yod-shin: head: 31 :shin-yod-nunfinal: tooth: 32 :taw-vau: tau (as egyptian: 32 "bis :taw-vau: 31 "bis :shin-yod-nunfinal: 304& 305 table i: i: vi: vii: key scale: the heavens of assiah: english of column vi: 1 :resh-aleph-shin-yod-taw: sphere of the primum mobile :heh-gemel-lamed-gemel: lamed-yod-memfinal: 2 :mem-samekh-lamed-vau-taw: sphere of the zodiac: fixed stars: 3 :shin-bet-taw-aleph-yod: sphere of saturn: 4 :tzaddi-dalet-qof: sphere of jupiter: 5 :mem-aleph-dalet-yod: sphere of mars: memfinal: 6 :shin-mem-shin: sphere of sol: 7 :nun-vau-gemel-heh: sphere of venus:

estored from liber 777 317& 318 table ii: liv: lv: lxiii: lxiv :key scale: the :the elements :secret names :letters of: and: the four worlds: of the four: the name: senses: worlds: 11: vau: air, smell :yetzirah, formative :mem-heh mah: world: 23: heh: water, taste :briah, creative :samekh-gemel: world: seg: 31: yod: fire, sight :atziluth, archetypal:ayin-bet ob: world :32 "bis: heh: earth, touch :assiah, material :bet-nunfinal: world: ben :31 "bis: shin: spirit: hearing: lxviii: lxix: lxx: lxxv: lxxvi :the part: the :attribution:the five elements :the five: of :alchemical: of (tatwas :skandhas :the soul: elements: pentagram: 11 :hb:rvch: mercury :left upper :vayu- the blue :sankhara :ruach: point: circle: 23 :hb:nshmh: salt :right upper:aupas- the silver :vedana :neshamah: point: crescent:

ALEISTER CROWLEY SEPHER SEPHIROTH

ly; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my f

ssembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx k

nita h: gshining metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male

he lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of

e t# melakim, kings: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 702 sabbath: day of rest tb# carbuncle tqrb the son: assiah fs gsecret nature h (see s.d. 1:38-39 *nb a stranger; balaam *m(lb delights (fire& water *mydmxm to kneel; bless; knee, lap *krb to be mixed, mingled *kbr 703 a border, rim; a band, fillet trgsm secret foundations twdwsy yzr a stone, rock *nb) garden *ng running waters (ct. 4:15 *mylzwn 704 a basin, bowl, vessel (ex. 24:6 *ng) to judge, rule *nd before; the east; ancient things *mdq walk, j

# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the balsam tree *nwmsrp) 1088 the whole [perfect] stone (deut. 27:6 *hmyl# nb) 1090 the creeping thing that creepeth #mrh #mrh 1091 the rose of sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new trans

ALEISTER CROWLEY THE QABALAH

yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the d

piritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta, the emphatic, meaning essence of, for a and t are first and last letters of the hebrew alphabet, as a and w are of the greek, and a and z of the latin. hence the word azoth, not to be confused with azote (lifeless, azotos, the old name for nitrogen

it was brought by a messenger whose words proved true, i then understood it as an attack on the 4 by the 11. without shedding of blood(\d= 44) there is no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker. temperance is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in konx om pax, q.v.65 72. almost as bad as 4 and 26; yet be

ALEISTER CROWLEY EQ I 5

iathan! nay! lift the languid head! take of this wine and bread! the vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publication in class b. imprimatur: n. fra a. a. chart approximated_ vi. mys- v iv. iii. ii. i. itc english of col.iv. the heavens english of col.ii hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:resh hb:taw h

rts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12 venus 7 14 ii 3 g hb:gemel 13 jupiter 4 2

ll cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of he sephiroth, each of the 10 containing 210 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to ihvh, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ath "the" emphatic, meaning "essence of" for a and th are first and last letters of the hebrew alphabet, as alpha and omega are of the greek, and a and z of the latin. hence the word azoth, not to be confused with azote 104 (lifeless, asotos, the old na

it was brought by a messenger whose words proved true i then understood it as an attack on the 4 by the 11 "without shedding of blood (dm= 44) there is no remission" also since the messenger could teach this, and prophesy, it added credit to the adept who sent the message. 45. useful as the number of man, adm, identified with mh, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. aima and bn. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker "temperance" is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in "knox om pax" q.v. 72. almost as bad as 4 and 26; yet b

ALEISTER CROWLEY EQUINOX EQ I 2 2

r and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth a

es of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil

y our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to

th cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the

e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a

b:vau_ spirit hb:heh_ illustration on page 272 approximated below "diagram 29. the solar greek cross_ pisces_ scorpio_ cancer_ gemini aquarius libra sun aries leo sagittarius_ capricorn_ taurus_ virgo_ the hiereus then explains the two tablets "the ten sephiroth in seven palaces" and "the attribution of the ten sephiroth to the four letters of the holy name" and the "hegemon "the seven heavens of assiah,"13 and "the ten evil sephiroth of the qliphoth."14 the "hierophant" then confers on the theoricus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resc

e threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance over the tree of life unto the place of the river. i stand upon the northern quarter of the universe of matter, and around me glows the ruddy flame of earth. before me is the portal of the path of the spirit of the primal flame: thence gleameth the red glory into the world of assiah. lift up your heads o ye gates! and be ye lifted up, ye everlasting doors! and the king of glory shall come in. i am come forth from the gates of matter: i advance over the path of primal flame: and about me the glory of the fire is established. vast before me in the distance looms the portal of the glory. i am come before the gates of the glory of god: i cry against them in the name of elo

ALEISTER CROWLEY EQUINOX EQ I 2

represents the underlying idea of the number 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a

ed the inverted-water-triangle of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation> further, this reflected triangle showeth forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest- the work of creation accomplished: wherefore god rested on the

ALEISTER CROWLEY EQUINOX EQ I 3 2

ertas evangelii" he is in the position of free choice_ his lower will must decide the result. the seven are about him_ the universe watches his choice. note the 7 x 40= 280 symbolism. for 280 is sandalphon, who in 1= 10 made him a path: it is also mntzpk, the five letters of severity and judgment, and hb:peh-final hb:resh, terror, also hb:resh hb:ayin hb:yod, the angel of the wood of the world of assiah, since the greater part of it is sterile trees. the "third adept" is on the southern side of the pastos_ themis as "legis jugum" and horus in the fire position. nobody is in the quarter of air, where wait the other fragments of postulant: his nephesch being thus ready to be glorified. the attention of the postulant is at once called to the roof; his lower will looketh upwards, and he sees a

ALEISTER CROWLEY EQUINOX EQ I 3

wing it, let the aspirant circumambulate and pass to the south, there let him halt and aspire with his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of assiah, but whose summits are lost in glorious light undying: penetrating unto the white glory of the throne of the ancient of days. m. now doth the aspirant move unto the west; faces south-west, repeats alike the speeches of the hiereus and hegemon. n. after another circumambulation the adept aspirant halts at the south and repeats the meditations in l. o. and as he passes unto the east, he repea

AN INTRO TO STUDY OF THE KABALAH

h. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted human

this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the t

e worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allotted in briah an especial archangel, and in yetzirah an army of angels; these connect the kabalah with talismanic magic. there is also a close relation between the old kabalistic theology and alchymy; each sephira of assiah becomes the allegoric emblem of one of the metals: and there is a special rabbinic volume named "asch metzareph" entirely concerned with alchymy; its name in english meaning is "cleansing fires (my english translation can be obtained) a. e. waite in his work on the kabalah states that rabbi azariel ben menachem in his "commentary on the sephiroth" allots a particular colour to each one, but

light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, t

BLUE EQUINOX

n such conditions..o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases..o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a. a. work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn.t allow your wife to come t

BOOK OF BLACK SERPENT

ack, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fourth form is samael the black. all these are of gigantic nature and terrible aspect. the evil and averse sephiroth these be the evil and averse sephiroth contined in the seven evil palaces, and these sephiroth have their place from behind the holiness of the world of assiah. and samael the evil surroundeth the whole evil sephiroth who are thus eleven instead of ten. there are eleven letters in the word lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom, etc. in the evil palaces, the first containeth kether, chokmah and binah. un

CASE PAUL F THE BOOK OF TOKENS

ish milkhamah, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this

ad which is not a head. i am the profuse giver of all abundance. yet though i am the greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name sh

arious names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah is the lowest of the four qabalistic worlds. this paragraph begins with the attribution of the physical sun to the letter resh. it goes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings, which adds up to 200, the numeral value of the l

to briah, the creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephirah is regarded as including all the others, the total number in each world is 100, or 400 for the four worlds. yet all 400 are included in the primal ten, the ineffabl

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

orrelates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises th

at are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic worlds. assiah: pronounced "ahs-sie-ah" the fourth of the four kabalistic worlds in descending order. it means world of creation. atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. yetzirah: pronou

DION FORTUNE MYSTICAL QABALA

account the nature of the linked spheres upon the tree. but a sephirab cannot be understood upon a single planc; it has a fourfold nature. the qabalists express this by saying that there are four worlds: atziluth, the archetypal world, or world of emanations; the divine world. briah, the world of creation, also called khorsia, the world of thrones. yetzirah, the world of formation and of angels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils o

be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgreg

ing of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to b

of the unmanifest, concentrated a point, which was kether, and the emanations worked down through increasing grades of density to malkuth, so the malkuth of atziluth is conceived of as giving rise to the kether of briah, mystical qabala page 42 and so on consecutively down the planes, the malkuth of briah giving rise to the kether of yetzirah, the malkuth of yetzirah giving rise to the kether of assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the a

h of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the

nd give them expression, and assigned to the sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43 7. in yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspondences. we will consider all these associations when we come to study the sephiroth in detail. 9. in the symbolic rendering of the ten holy sephiroth in the four worlds there is another important set of factors to be considered, and these are the four colour scales classified by crowley as the king scale

ve interpretations, gives the key to the tree as applied to human life. 5. astrology is so elusive because the uninitiated astrologer works on one plane only; but the initiated astrologer, with the tree as his ground-plan, interprets on the four planes of the four worlds, and the effect of, shall we say, saturn, is very different in atziluth, where it is the divine mother, binah, to what it is in assiah. 6. all systems of divination and all systems of practical magic find their principles and philosophy based upon the tree; whoever tries to use them without this key is like the foolhardy person who has a pharmacopoeia of patent medicines and doses himself and his friends according to the descriptions given in the advertisements, wherein backache includes every disease which does not cause

dences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being assigned to malkuth. it will thus be seen that the cards of the four suits of the tarot pack represent the action of the divine forces in each sphere and on each level of nature. equally, if we know the significance of the tarot

fliog of that force in the kingdom of atziluth, the highest of the follz kingdoms of the qabalists. mystical qabala page 71 13. the archangelic names represent the functioning of a force in briah, the kingdom of the higher mind, are the archetypal ideas. 14. angelic choirs correspond to the kingdom of or the astral plane, and the mundane chakras are representatives of each force in the kingdom of assiah- the material plane. 15. what i call in my tables the spiritual experience assigned to each sephirah is called by crowley the magical power- whereas this term may be rightly assigned to the twentytwo paths, it is misleading when applied to the sephiroth. i have changed the term in relation to the sephiroth themselves, but retained it in reference to the paths for reasons which will presentl

. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether, the crown, is placed at the head of the middle pillar of equilibrium, and from it depend backwards the negative veils of existence. i have already written concerning the use of these negative veils as a background to thought, so i will not repeat myself upon this point, but remind the reader that kether, the first manifest, represents the primal crystallis

s expressed by the esotericists as the etheric sub-plane which lies behind the four elemental planes of earth, air, fire, and water; or in other words, the four conditions of dense matter, solid, liquid, gaseous, and etheric. 11. the qabalists conceive of the tree as existing in each of the four kingdoms of atailuth, pure spirit; briah, archetypal mind; yetzirah, astral picture-consciousness; and assiah, the material world in both its dense and subtler aspects. the operations of the mystical qabala page 76 forces of each sephirah are represented in each world under the presidency of a divine name, or word of power, and these words give the keys to the operations of practical occultism upon the planes. the god-name represents the action of the sephirah in the world of atziluth, pure spirit;

n therefore lies in ahgning himself with cosmic force in order that the operation he desires to perform may come about as a part of the working of cosmic activities. if he be truly purified and dedicated, this will be the case with all his desires; and if he be not truly purified and dedicated, he is no adept, and his word is not a word of power. 23. it is interesting to note that in the world of assiah the title of the sphere of kether is rashith ha gilgalim, or first -wirlings, thus indicating that the rabbis were acquainted with the nebular theory before science was acquainted with the telescope. the manner in which the ancients deduced the basic facts of cosmogony by purely intuitive means and the use of the method of correspondences, centuries before the invention and perfection of th

de of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pearl-grey, iridescent. assiah: white flecked with red, blue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been achieved, no further development is possible without once more oversetting the stability and passing through a phase of contending forces. mystical qabala page 83 as we have already seen

nce. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be both extended and simplified because we can study it in the light of chokmah, which balances it on the opposing pillar of the tree. it is never possible to understand a sephirah if we consider it apart from its position on the tree, because this position mystical qa

g the genitals of the female, the negative correspondence of the phallus of the male. the less well-known term kteis is the european equivalent. in hindu religious symbols the yoni and lingam appear with the greatest frequency, for the idea of life-force and fertility is a prime mover in their faith. 50. the idea of fertility is the main motif in the aspects of binah that manifest in the world of assiah, the material level. life not only enters into matter for discipline, but it also issues thence triumphantly, increased and multiplied. the fertility aspect, balancing the time-death-limitation aspect, is essential to our concept of binab. time-death puts his sickle to the wheat of ceres, and both are binah symbols. 51. the idea of the outer robe of concealment clearly suggests matter; and

otry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [page 162] which is called by mystics the abyss. the next six sephiroth, chesed, geburah, tiphareth, netzach, hod, and yesod, constitute what qabalists call microprosopos, the mystical qabala page 110 lesser countenance, adam kadmon, the king. the

struction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently geburah, the fifth sephirah, which has for additional titles din (justice) and pachad (fear, is one of t

. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it is the centre of equilibrium of the whole 'rree, being in the middle of the central pillar; secondly, it is kether on a lower arc and yesod on a higher arc; thirdly, it is the point of transmutation between the planes of force and the planes of form. the titles that are bestowed on it in qa

of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle. the rose. tarot cards: the four sevens. seven of wands: valour. seven of cups: illusory success. seven of swords: unstable effort. seven of pentacles: success unfulfilled. colour in atziluth: amber. briah: emerald. yetzirah: bright yellowish green. assiah: olive, flecked with gold. i mystical qabala page 151 i 1. netzach, the sphere of venus, is best understood by contrasting it with hod, the sphere of mercury, these two repre-senting force and form on a lower arc, as has already been seen. netzach represents the instincts and the emotions they give [page 222] rise to, and hod represents the concrete mind. in the macro cosm they represent tw

experience: vision of splendour. virtue: truthfulness. vice: falsehood. dishonesty. correspondence in the microcosm: loins and legs. symbols: names and versicles and apron. tarot cards: the four eights. eight of wands: swiftness. eight of cups: abandoned success. eight of swords: shortened force. eight of pentacles: prudence. colour in atziluth: violet-purple. briah: orange. yetzirah: russet-red. assiah: yellowish black, flecked with white. i 1. the two root-powers of the universe are represented on the tree of life by chokmah and binah, positive and negative force. it is held by the qabalists that although each sephirah emanates its next in numerical order, that these two supernals of [page 238] the tree being once established, are reflected down it diagonally in a particular way. this is

e universe. virtue: independence. vice: idleness. correspondence in the microcosm: reproductive organs. symbols: the perfumes and sandals. mystical qabala page 172 tarot cards: the four nines. nine of wands: great strength. nine of cups: material happiness. nine of swords: despair and cruelty. nine of pentacles: material gain. colour in atziluth: indigo. briah: violet. yetzirah: very dark purple. assiah: citrine, flecked with azure. i i. the study of the symbolism of yesod reveals two apparently incongruous sets of symbols. upon the one hand [page 252] we have the conception of yesod as the foundation of the universe, established in strength; this is indicated by the recurrence of the idea of strength, as in the magical image of a beautiful naked man, very strong, the god-name of shaddai

FULLER J F C SECRET WISDOM OF THE QABALAH

sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in esse

is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of angels) typify good and evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the a

me before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. th

he prince of this region of darkness is called satan in the bible. he is the same evil spirit, satan, the serpent, who seduced eve. 13 we are also told that: the ten sephiroth of atziluth have scintillated and brought forth the ten sephiroth of briah, and from the energy of these ten of briah sparkled forth the scintillations of the world yetzirah, and through these the ten sephiroth of the world assiah were sealed. 14 secret wisdom of the qabalah page 40 these are the seals of st. john's apocalypse. thus it is disclosed to us that the god of assiah is the reversed sammael of yetzirah, who is the reversed metatron of briah, who is the reversed adam qadmon of atziluth. in brief, sammael in assiah is the reversed adam qadmon three times removed; he is the gdark shadow of the manifestation of

opposition; oppositions are everywhere essential, but the divine power conciliates every opposition. h (sepher khozari, part iv, para. 25) 27 satan, as we call this power, is in fact the tree of life of our world, that free will which for its very existence depends on the clash of the positive and negative forces which in the moral sphere we call good and evil. satan is therefore the shekinah of assiah, the world of action, the perpetual activity of the divine essence, the light which was created on the first day and which in the form of consciousness and intelligence can produce an overpowering brilliance equal to the intensest darkness. satan is also the flaming sword which brought light from heaven (see diagram 3) diagram 3: the flaming sword secret wisdom of the qabalah page 45 the un

pearance of the one above; the second being attributed to the briatic world, metatron, and the rua h; the third to the yetziratic world, sammael, and the nephesh; the fourth to the assiatic world, yhvh, and the hayah (or hay-yah- the supernal man of genesis i, 26. together they represent the grand personality or great universal man, the synthesis of adam qadmon in the four worlds. in the world of assiah, adam qadmon is the symbolical reflection of god, not on the illuminated void, but on the mist of matter, and by this reflection is the earthly adam created. he is androgenous secret wisdom of the qabalah page 51 like his greater prototype in atziluth, being both male and female, and therefore he possesses the power to create and to destroy life; that is to exhale it and breathe it in. thus

ee divisions, the highest is the ye hee-dah, the middle the 'hay-yah, the last and third the neshamah, properly to say. they manifest themselves in the ma'hshabah thought, tzelem phantom of the image, zurath prototypes, and the d yooq-nah shadow of the phantom image. the d'mooth likeness or similitude is a lower manifestation. 14 such was the organization of the great vitality, the adam qadmon of assiah, who for ga hundred and thirty years had .intercourse with female spirits h, 15 begetting the evil powers of the world, powers which are endowed with life but not with immortality until they have been set in conflict with the good and have become equilibrated. to effect this transmutation demanded an angelic race of men and, consequently, the creation of the angelic mother. secret wisdom of

om od vau od to od heh vau heh we have already described. the od, as it will be remembered, also symbolizes the ten sephiroth of the yetziratic world, which are reflected in the assiatic world in the form of the garden of eden, which mystically is the garment of god. the od being extracted, the mystical eye is closed- that is, the vision of the yetziratic tree of life is cut off from the world of assiah; consequently, though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included i

tragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is materiality will vanish; the trees of life and of good and evil will dissolve into one; and as this unity takes form, not only will tetragrammaton be re-established, but simultaneously will he become od heh shin vau heh (hvwhy, 8 the messiah. then will the world of assiah vanish into the ecstasy of yetzirah; matter will have become pure form- that is a mathematical conception, a thought. the creation of hell. though the world of assiah is ruled by the inverse sammael (tetragrammaton despiritualized, and is, consequently, the realm of demoniacal forces, it is not hell as conceived by the qabalist, for hell is the reflection, or shadow, of this world; that is

ymbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peopled by gmighty men h, 12 or despots. why not white magic? because the sons of god (the above) came down to the daughters of men (the below; that is light is absorbed by darkness. thus mankind sank into the qliphoth, the reflection of the world of assiah upon the chaos of human passions, and hell is created- the materialized mental pit. thus also it came about that the world became corrupt and filled with violence, and to redeem it it was necessary to destroy it, except for noah and those in the ark. noah was, however, far from perfect; consequently we find that after the deluge he profanes the mysteries, gand he drank of the wine, and was

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

tofkabalistic tradition is a christian mode.'thefellowship was divided into four orders that corresponded to the four worlds of kabbalistic symbolism, and as the members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; a

GILBERT THE MAGICAL MASON

rld of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of the ideal man can form of the divine.88themagical masonatothertimes we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished onthedescrip255 tion of their god; imagery although grouped and clusteredaroundthe emblem of an exalted humanity

tetragrammaton.thekabalah91this decad of deific emanations is to be conceived as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the same decad forminthe world of yetzirah or the formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on thefourthplane of assiah, on which we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into

pollyon, is the greek for abaddon. of female devils, the chief are: lilis or lilith, called the first wife of adam. nahemah or naamah, mother of asmodai, sister of tubal cain. agereth, daughter of machalath. machalath, wife of samael.thekabalistic theosophy teaches that from god emanated the four worlds: atziluth, of emanations. briah, of pure spirits and creation. yetzirah, of forms; and finally assiah, of matter. in this last place is the visible world, and man; and the devils dwell in its lowest and most gross layers, seven of them, they are the abodes called hells; and in them dwell also the shells of the wicked dead of mankind.thebiblical satan rules in them under his title of samael. with him in power is his female companion asheth zenunim or the woman of whoredom: as one personality

ragrammaton in its religio-physical conceptions, and inri which shines in burn255 ing letters on the cross of the jesus who was christ, or holy, becomes alike 'igne naturae renovatur integra 'nature by fire is renewed in its integrity, and also 'iamin, nour, ruach, iaberschah 'water, fire, air and earth, which again are the yetziratic mothers [hebrew: mem, shin, aleph, and malkuth on the plane of assiah and matter.[text of an instructional paper for golden dawn members, preserved amongst the papers of the revd w. a. ayton.]17.the number fourin relation with the world and mananyone who has a literary turn of mind and possesses leisure time may very well pay a little attention to the notions of symbolism and the use of analogy to be found in books relating to the so-called occult sciences. s

ons, shem, japhet, and ham, who peopled the four quarters of the ancient world.thelater kabalists referred the four letters ihvh again to the human relations of father, mother, son and daughter, and to birth, life, death and resurrection: the four letters also to the river of eden, euphrates, hiddekel, gihon and pison, and the four spheres of creation, the worlds of atziluth, briah, yetzirah, and assiah. grseco-roman mythology had four rivers in itshell-styx,acheron, cocytus and phlegethon. in this matter of rivers, w.j. colville ends an analogy with four parts of the arterial system of the human body: springing from the heart is first the innominate artery feeding the right side, then the left carotid artery, then the left sub-clavian, and lastly the descending aorta, feeding the bodily o

h bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark or hidden sekhem one, or power of the god ka, the personality; man with tzelem arms up. a shadowmkhaibitform-afan malkuth heh assiah guph khat a limp dead fishfinalmaterial man28. man's bloodandgenerationthe german rosicrucian theosophist, rudolph steiner, the author of several very instructive books in regard to man's origin, constitution and destiny, has issued a little essay upon'theoccult significance of blood, calling it a very 'special fluid, which phrase he quotes from the lips of mephistopheles, the personified s

GILBERT THE SORCERER AND HIS APPRENTICE

to yesod. butofthese his especial sephira istiphereth,ii.malkah,the. queen, andkallah,the bride are titles of maikuth, considered as the spouse of microprosopus or zauir anpin. 12.thefour letters ofare thus referred:to abba, m to aima, to zauir anpin m to malkah.r:\zauirxallah anpin32thesorcerer and his apprentice13. the secret names of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45assiah=ben 52 they are the totals of the numbers of the letters of the tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was d

ieved that here was the prophesied fulfilment of the pleroma banished the 7 great gods from their position of being worshipped; the 7 being now included in one, as returning to the primitive unity. there is again another aspect of that. these 7 belong to the four planes: the archetypalplaneof atziluth;thephysic plane, or plane of briah; the planeofformation,yetzirah; and267267 the material plane .assiah-.this may be illustrated as follows: a sculptor desiring to make a great statue first conceives of it in his mind- the first plane, atziluth. he then conceives of a picture, or something of that kind, which he may sketch. on paper, or perhaps onlyseeas.a mental picture; that isa.further materialising of the idea, bringing it into form, though not yet concrete and visible form, and that is t

which he may sketch. on paper, or perhaps onlyseeas.a mental picture; that isa.further materialising of the idea, bringing it into form, though not yet concrete and visible form, and that is the second plane, briah. he then proceeds to makeaclay model; that is the third plane, yetzirah. his conception is then incarnated in the permanent. marble, where it istoremain, and that is thefinal plane of assiah, the most materialofall. andthuswegetthe four. now the four is also, as willbefoundinagreat many books on occultism, the number oftheletters of the great name of god inhebrew-yod, he, vall, he. there is a peculiarity there, for there are onlythreeletters really, the he being repeated; and one naturally asks .seeing that in the kabala and in hebrew nothing is done in vain, why is this?thatbr

t; and these four correspond, the king to the active or energising force, the queen to the passive or receptive force, and the knight to the juncture, the union, completing the triangle. the knave or squire(ger255man, knabe)is the term of transition. these again refer not only to the letters of the great name,butto the four worlds orthescience of numbers169planes of atziluth, briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

light originates. this is the goal for those on the celestial path. the seven planes. four worlds traditional lifeforms (rosicrucian (kabbalah. divine plane. atziluth. source of all light. plane of virgin spirits. atziluth. gods. plane of divine spirit. briah. arch angels. plane of life spirit. briah. arch angels. plane of thought. yetzirah. angels. desire plane. yetzirah. angels. physical world. assiah. human spirits. from briah through to assiah there are mixtures of light and darkness due to the alpha event. accordingly there are destructive as well as constructive arch angels, demons as well as angels and fallen spirits as well as human spirits. fig 5 gnostic theurgy page 28 the plane of virgin spirits this is also known as the monadic plane. from this plane the true self (yechidah) or

dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the plane of the divine spirit and the plane of the life spirit are equivalent to the kabbalistic world of briah. traditionally the alpha event caused the fall of everything below the world of atziluth. the worlds of briah, yetzirah and assiah all contain mixtures of light and darkness. however, it is in the desire and the physical planes that the dialectic has gained the most influence. the plane of thought this is also known as the mental plane. here the flood of energy takes the form of reason and thought, the ground plane are formulated and laid. gnostic theurgy page 29 the desire plane the desire plane is also known as the e

traditions it is also seen as the reflective sphere or astral light. the division between the thought and desire plane is not as clear as it seems and intermingling occurs between them both, the lower reaches of both planes are nearly totally dialectally controlled. the planes of thought and desire are equivalent to the kabbalistic world of yetzirah. the physical plane is the kabbalistic world of assiah, the fallen world of matter. now i realise these descriptions are far from satisfactory, however it is very difficult to define alternate realities without reference to other subjects which we have not covered as yet. since the gnostic system is self referencing, we have a situation where each truth is dependant on an understanding of others. so please be patient, as you study more and lear

ne of divine spirit. briah. arch -angels. static. plane of life spirit. briah. arch -angels. dialectic. plane of infernal spirit. briah. arch-demons dialectic. plane of death spirit. briah. arch-demons static. plane of thought. yetzirah. aeons. dialectic. plane of thought. yetzirah. archons. static. desire plane. yetzirah. angels. dialectic. desire plane. yetzirah. archons. static physical world. assiah. human spirits. dialectic. physical world. assiah. fallen forces. fig 9 static systems mixed systems chasm gnostic theurgy page 38 this barrier cannot be crossed by those who are governed by dialectic law and this includes both the earth sphere and the lower spiritual planes. the intermediate planes are mixed in their characteristics and while under dialectic law are comprised of both light

mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau. guph. physical body. assiah- physical world. he. fig 11 gnostic theurgy page 46 hence the yechidah only exists in potential, as a possibility and, i am afraid, in most cases is never realised. ultimately then, cessation of existence, after a cycle of lives and many lost opportunities, becomes the end for most of humanity. when man descended into the fallen world of matter, he lost his right to immortality and hence be

lance, for we are exiles in an gnostic theurgy page 71 the bodies, mind and related titles mind, planes and worlds the mind. the planes. the worlds. self. divine. atziluth. anima/animus. monadic. atziluth. collective unconscious. spiritual. briah. collective unconscious. intuitive. briah. personal unconscious. mental. yetzirah. rational mind. emotional. yetzirah. cellular consciousness. physical. assiah. seven bodies levels of the psyche. hebrew titles. self. self. yechidah. mediator self. anima and animus. neschamah& chiah spiritual soul. collective unconscious. higher ruach. psychic soul. collective unconscious. intermediate ruach. animal soul. personal unconscious. lower ruach. astral body. rational mind. nepesch. physical body. cellular consciousness. guph (these correlations are from

secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of lig

number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this real

astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not as strong as the abyss. accordingly, each planet has a rela

atly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not as strong as the abyss. accordingly, each planet has a related angel, intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of assiah are the demonic forms, these are known as shells or qlippoth. they exist as the furthest extent of the fall of spirit. they are so fallen that they cannot even have a su

GOLDEN DAWN RITUALS D

he outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this kind of work it is vital, that the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten se

GOLDEN DAWN RITUALS U1

om the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing for

be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as the chiah and the neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousne

gher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macro

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ysical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is j

in order from the head to the feet. the exact correspondence depends on the number of letters in the name. to build up a telesmatic image, you can either use your magical imagination to construct it in the etheric or astral planes, or you can draw it on paper first, one part at a time. the golden dawn divided these images into four types, depending on the world (i.e, atziluth, briah, yetzirah, or assiah. in general, kings, seniors, and governors should be considered archetypal and therefore, telesmatic figures cannot apply. archangels and kerubic angels are creative and original. telesmatic figures only apply to these in a restricted sense. for example, they should be shadowy and barely discernible. the greater and lesser angels of the watchtowers, however, are formative. telesmatic figure

GREY W G CONDENSATION OF KABBALAH

ces called angels, one type per sphere into the next condition of: 3. yetzirah or formation. here everything gets shaped and formed into the likeness of what it was supposed to become such as light sky over the earth, hard metal of iron under the earth, wet ocean of salt sea in the earth. lastly the processed consciousness was produced as some time-space-event in physical terms at the world of 4. assiah orexpression. here things become located with very definite placement, such as light sky at noon over this place on earth, wet ocean of salt sea in such a size, depth and locality, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire productive proce

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake

a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime bene

KNOWLEDGE LECTURE FIVE

h the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the res

rcle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through gebur

KNOWLEDGE LECTURE THREE

il. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so

KNOWLEDGE LECTURE TWO

on the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bk

LIBER 141

ing as probability may determine us to do. thus we may assume an ether or akasa, inflamed or stressed by a particular prana. and all stresses in this akasa being of one kind ultimately, though mediately diverse, it may be as easy to arrest the course of the earth as to destroy a worm. for the work is taking place in a world of causes fluid and not solid, in yetzirah (or even briah) rather than in assiah. it will be impossible or very difficult to move infantry from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chloride, but having the chloride, it is easy to prepare the oxide rather than the metal. and in all these matters r

LIBER 777

happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm mal

21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english of col. vi. viii* orders of qliphoth. 0. 1 \ylglgh tycar rashith ha-gilgalim sphere of primum mobile (1) laymwat thaumiel 2 twlzm mazloth sphere of the zodiac (1) lawgwu ghagiel 3 yatbc shabbathai sphere of saturn (1) layratas satariel 4 qdx tzedeq sphere of jupiter (2) hlksug gha agsheklah 5 \ydam madim sphere of mars (3) bjlwg golachab 6 cmc shemesh sphere of sol (4) wryrgt

n 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences

of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy

hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm ma

LIBER CLXV A MASTER OF THE TEMPLE

n such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn t allow your wife to come t

LIBER LVII

yetziratic world, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the

ram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and 55 [the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts; by william stirling. first published anonymously, london: elkin matthews, 1897] 38 liber lviii assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta .the. emphatic, meaning .essence of. for a and t are first and last letters of the hebrew alphabet, as and are of the greek, and a and z of the latin. hence the word azoth, not to be confused with azote (lifeless, azotos, the old name for nitrogen. a

it was brought by a messenger whose words proved true, i then understood it as an attack on the 4 by the 11 .without shedding of blood(\d= 44) there is no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker .temperance. is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in .konx om pax. q.v.68 72. almost as bad as 4 and 26; yet

LIBER MMCMXI NOTE ON GENESIS

represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit

see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eterna

the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, w

LIBER O

he methods of sabhapaty swami. forms the basis for section sss (stands for .sri sabhapaty swami) of .liber hhh (341) in equinox i (5) and appendix vii of magick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real a

ds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and english translation thereof. cxvii. 85 the soul (hindu. cxviii. 86 the chakkras or centres of prana (hinduism. cxxxvii. 90 signs of the zodiac. cxxxviii. 91 planets ruling signs. cxxxix. 92 planets exalted in signs. clxxv. 4, 41 hebrew letters. clxxvi. 6, 43 numerical value of hebrew letters. clxxvii. 11 yetziratic attributions of hebrew letters. clxxxi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

l this creative triad of the qabbalists. p. 118 trees, each hearing the reflections of the ten sephirothic globes. the 40 spheres of creation out of ain soph are divided into four great world chains, as follows: a 1 to a 10, atziluth, the boundless world of divine names. b 1 to b 10, briah, the archangelic world of creations. c 1 to c 10, yetzirah, the hierarchal world of formations. d 1 to d 10, assiah, the elemental world of substances. each of these worlds has ten powers, or spheres--a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding. on the plane of atziluth (a 1 to a 10, the highest and most divine of all the created worlds, the unmanifested ain soph established his first point or dot in the divine sea--the three spheres of x

chy is the principalities, elohim, the gods. from c 7 came c 8, the third glory; the hierarchy is the archangels, ben elohim, the sons of god. from c 8 came c 9, the third foundation; the hierarchy is the angels, cherubim, the scat of the sons. from c 9 came c 10, the third kingdom; the hierarchy is humanity, the ishim, the souls of just men. from c 10 came d 1, the fourth crown, and the world of assiah was established. from the yetziratic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselves forms of physical matter and the sidereal system is the result. the world of assiah, or the elemental world of substance, is the one into which humanity descended at the time of adam's

inclusive. the ruler of the fourth world is d 1, called by some the fiery heaven; by others the primum mobile, or the first motion. from this whirling fire emanates the material starry zodiac, d 2, in contradistinction to the invisible spiritual zodiac of the yetziratic world. from the zodiac, d 2, are differentiated the spheres of the planets in concatenate order. the ten spheres of the world of assiah are as follows: from c 10 came d 1, the fourth crown; rashith ha-galagalum, the primum mobile, the fiery mist which is the beginning of the material universe. from d 1 came d 2, the fourth wisdom; masloth, the zodiac, the firmament of the fixed stars. from d 2 came d 3, the fourth understanding; shabbathai, the sphere of saturn. from d 3 came d 4, the fourth mercy; tzedeg, the sphere of jup

came d 9, the fourth foundation; levanah, the sphere of the moon. from d 9 came d 10, the fourth kingdom; cholom yosodoth, the sphere of the four elements. by inserting a sphere (which he calls the empyrean) before the primum mobile, kircher moves each of the other spheres down one, resulting in the elimination of the sphere of the elements and making d 10 the sphere of the moon. in the world of assiah are to be found the demons and tempters. these are likewise reflections of the ten great globes of atziluth, but because of the distortion of the images resulting from the base substances of the world of assiah upon which they are reflected, they become evil creatures, called shells by the qabbalists. there are ten hierarchies of these demons to correlate with the ten hierarchies of good sp

herefore bows before the throne of the ineffable creator from whose substances it was individualized. p. 120 also ten archdemons, corresponding to the ten archangels of briah. the black magicians use these inverted spirits in their efforts to attain their nefarious ends, but in time the demon destroys those who bind themselves to it. the ten orders of demons and the ten archdemons of the world of assiah are as follows: d 1, the evil crown; the hierarchy is called thaumiel, the doubles of god, the two-headed; the archdemons are satan and moloch. from d 1 came d 2, the evil wisdom; the hierarchy is called chaigidiel, those who obstruct; the archdemon is adam belial. from d 2 came d 3, the evil understanding; the hierarchy is called satharial, the concealment of god, the archdemon is lucifuge

, the evil kingdom; the hierarchy is called nahemoth, the impure; the archdemon is nahema. the qabbalists declare that the worlds, intelligences, and hierarchies were established according to the vision of ezekiel. by the man of ezekiel's vision is symbolized the world of atziluth; by the throne, the world of briah; by the firmament, the world of yetzirah; and by the living creatures the world of assiah. these spheres are the wheels within wheels of the prophet. the qabbalists next established a human figure in each of the four worlds: a 1 was the head and a 10 the feet of the man of atziluth; b 1 was the head and b 10 the feet of the man of briah; c 1 was the head and c 10 the feet of the man of yetzirah; d 1 was the head and d 10 the feet of the man of assiah. these four are called the w

of the great world of which he is a part. the qabbalists also established a mysterious universal man with his head at a 1 and his feet at d 10. this is probably the secret significance of the great figure of nebuchadnezzar's dream, with its head in the world of atziluth, its arms and hands in the world of briah, its generative system in the world of yetzirah, and its legs and feet in the world of assiah. this is the grand man of the zohar, of whom eliphas levi writes "it is not less astonishing to observe at the beginning of the zohar the profundity of its notions and the sublime simplicity of its images. it is said as follows 'the science of equilibrium is the key of occult science. unbalanced forces perish in the void. so passed the kings of the elder world, the princes of the giants. th

the mother of the lesser adam. these constitute the spheres of the sacred planets; their name is elohim, and they move upon the face of the deep. the tenth sephira--malchuth, the kingdom--is described as the bride of the lesser adam, created back to back with her lord, and to it is assigned the final, or h, the last letter of the sacred name. the dwelling place of malchuth is in the fourth world--assiah--and it is composed of all the superior powers reflected into the elements of the terrestrial sphere. thus it will be seen that the qabbalistic tree extends through four worlds, with its branches in matter and its roots in the ancient of ancients--macroprosophus. three vertical columns support the universal system as typified by the sephirothic tree. the central pillar has its foundation in

d adam resided in the sphere of briah. like the first adam, this being was androgynous and the tenth division of its body (its heel, malchuth) corresponded to the church of israel that shall bruise the serpent's head. the third adam--likewise androgynous--was clothed in a body of light and abode in the sphere of yetzirah. the fourth adam was merely the third adam after the fall into the sphere of assiah, at which time the spiritual man took upon himself the animal shell or coat of skins. the fourth adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine and in the other the feminine potency (for further details consult isaac myer) the universal nature of adam

MICHAEL WYNN THE SOUL TRAVELERS

universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hould never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of

the earth triplicity, visualising the symbols of a bull-a virgin-a goat-which stand for kerubic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-angelic. 71'y' assiah, action-matter, man, shells, demons. 7'wy the ten houses, or heavens, of assiah, the material world are: 1. primum mobile, rashith ha gilgalim. p9?1?27 vwnl 2. sphere of the zodiac, mazloth. m?m 3. sphere of saturn, shabbathai 'hllaw 4. sphere of jupiter, tzedelc. 373 5. sphere of mars, madim. p'713 6. sphere of the sol, shemesh. wdw 7. sphere of venus, nogah. 7113 8. sphere of mercury, kok

n angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of tetragrammaton thus- sceptres or wands to ,yod cups heh swords vau pentacles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mother, son, daughter, birth, life, death, resurrection <131> the fylfot cross the 17 squares out of a square of lesser squares, refer to the sun in the twelve signs of the zodiac and the

h the sun, the moon under her feet, and on her head the crown of twelve stars. it is written 'so the name jehovah is joined to the name elohim, for jehovah planted a garden eastward in eden' from the three supernals follow the other sephiroth of the tree of life. below the tree, proceeding from malkuth is the tree of knowledge of good and of evil which is between the tree of life and the world or assiah or shells, represented by the coiled up dragon with seven heads and ten horns-being the seven infernal palaces and the ten averse sephiroth (these are described in the text of the rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal ede

n, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus- yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and each sephirah has its own ten sephiroth, making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. 78 the golden dawn: volume i <154> tetragrammaton on the tree the tarot is thus referred to the tree of life: the four aces are placed on the throne of kether

bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yello

reference to regar% to our father, our lady, and our lord) consists of a classification of the scales of colour in the numbers 1-10 refer to the sephiroth, and those from 11-32 inclusive to the paths. fifth knowledge lecture 99 <199-200-201-202> the four colour scales yod-fire hm-water vau-air heh (final) earth king scale queen scale emperor or prince empress or knave (atsiluth (briah (yetsirah (assiah) wands cups swords pentacles 1 brilliance 2 soft blue white brilliance grey white brilliance white flecked gold bluish mother of pearl white flecked red, blue, yellow grey flecked pink deep azure flecked yellow red flecked black gold amber olive flecked gold yellow-brown flecked white cihine flecked azure black rayed yellow 3 crimson 4 deep violet black blue dark brown deep purple 5 orange

and parts of the body are formed from the sephiroth of the tree of life, thus. kether is above the crown of the head, and represents a crown which indeed is powerful, but requires one worthy to wear it. in the crown of the head is placed the faculty of neschamah, which is the power of aspiration unto that which is beyond. this power of neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept, neschamah. from chokmah and binah are formed the sides of the brain and head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical shewing forth is

imes through the sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth. in all these cases the lower will hath for a moment recognised a higher form of itself, and the yhvh of the man hath reflected from the eternal lord of the higher life. this yechidah is the only part of the man which can truly say-ei-ieieh, i am. this is then but the kether of the assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth, or is the manifestation of a higher and greater range of being. this yechidah is at the same time the higher human self and the lower genius, the god of the man, the atziluth of his assiah, even as chiah and neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine cons

higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto tiphareth, seeing that it is the lower will that must apply itself unto this work, because it is the king of the physical man. all the shining ones (whom we call angels) are microcosms of the macrocosm yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils are the microcosms of the mac

nt. the four sephiroth of the@=aar e the on fy ones shown in the outer order temples. the stations and officers as appropriate, follow the tree thru the elemental grades from =n to= malkuth is the sephirah of the neophyte and zelator grades, theoricus is in yesod, practicus in hod, philosophus in netzach. in a sense all outer order ceremonies take place in malkuth as they never leave the world of assiah represented macrocosmically by malkuth. the floor plan of the temple as an ideal, geometrically perfect reality may not be visible in the less than erfect surroundings of the participants' living room, bedroom, union i! all, or whatever place has been chosen for a ceremony. there are significant connections to be discovered in the arrangement of the temple. experimentation and application o

neophyte to the south, and says: hiereus on the southern side of the holy place stood the seven-branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalytic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew na

orth, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and zelator ritual 151 formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his throne. the powers of these 7 letters are also shown forth in the 7 palaces of assiah, and the seven stars of that vision are the 7 archangels who file them. he leads neophyte to w -of altar, and returns to his place, and is seated. hierophant comes to e. ofaltar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero before the veil of the holy of holies, stood the altar of incense, of which this altar is

tellations of the universe (places cross aside) the 32nd path of the sepher yetzirah, which answereth unto malkuth and the letter tau, is called the administrative intelligence, and it is so-called because it directeth and associateth in <79> all their operations, the seven planets, even all of them in their own due courses. to it, therefore, is attributed the due knowledge of the seven abodes of assiah, the material world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the a

o wands. her legs form a cross. she is the bride of apocalypse, the kabbalistic queen of the canticles, the egyptian isis or great feminine kerubic angel sandalphon on the left hand of the mercy seat of the ark 160 the golden dawn: volume i1 book l b o <80> the wands are the directing forces of the positive and negative currents. the seven pointed heptagram or star alludes to the seven palaces of assiah; the crossed legs to the symbol of the four letters of the name. the surmounting crescent receives alike the influences of geburah and gedulah. she is the synthesis of the 32nd path, uniting malkuth to yesod. the oval of the 72 smaller circles refers to the schemhamporesch, or seventy-two fold name of the deity. the twelve larger circles form the zodiac. at the angles are the four kerubim w

nd the point. below, is shown the occult symbol of malkuth, the tenth sephirah. it is in four parts, corresponding to the maltese cross. they are fire of earth, water of earth, air of earth, earth of earth, as is indicated by the symbol. they correspond to the four grades of the first order <169> which in one sense, quitteth not malkuth, being the grades of the four lowest sephiroth of malkuth in assiah* upon them, is surcharged a white hexagram in a circle. the 6 and the 4 make 10, the number of malkuth on the tree. the hexagram is also the sign of the macrocosm- of tiphareth, and of the six upper sephiroth, wherefore here it is white- spirit ruling over matter. six is a perfect number, for its whole equals the sum of its parts. six are the middle points of the planes bounding a cube, whi

d the water. compare this symbol with the angel described in the 10th chapter of the apocalypse of st. john-"and i saw another mighty angel come down from heaven clothed with a cloud; and a rainbow was this is an important point, often overlooked. in book five, p. 82 of vol. iii, we read "the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is. in malkuth in assiah" this means the temple in the 0= is the bottom five sephiroth of the tree of life in the sphere of malkuth on the material plane. consider this if you are quick to be proud. without its tether-line. the kite falls! h.s. the golden dawn: volume 11 book three upon his head, and his face as it were, the sun, and his feet were as pillars of fire, and he had in his hand a little book open; and h

ee is a rainbow of glory, and at his feet is the crystal sea. but there are many other attributions of colour also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of "hodos chamelionis, the path of the charnelion, the path of mixed colours, and i give thee the symbol of hiddekel, the third river which floweth towards the east of assiah. they return to altar, and 2nd adept indicates crook and scourge thereon. second the colours of the crook and scourge are taken from those of the <237> minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colours symbolic of: kether, aleph, chokmah, taurus, chesed, leo, tiphareth, aries

d "the hall of the dual manifestation of truth" that is of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh of yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, and as it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, malkuth hath also its subsidiary sephiroth and paths

e gods are also said to be the children of horus, and to partake of his symbology. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the kether of assiah to the malkuth of yetzirah. now as behind kether depend the veils of the negative existence: ain, ain soph and ain soph aour, so through negative existence must pass the soul that goes from assiah to yetzirah, or vice-versa. this process is illustrated by the neophyte ceremony as described in 2-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are c

e decision is taken- then, the <130> body of the candidate is, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of the negative existence, passing from the kether of assiah to the malkuth of yetzirah. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be as

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

efore contained in three words, and these three words have established three dogmas and three hierarchies. all science reposes upon three principles, as the syllogism upon three terms. there are also three distinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher. the jews term these three series or degrees in the progress of spirits, assiah, yetzirah and briah. the gnostics, who were christian kabalists, called them hyle, psyche and gnosis; by the jews the supreme circle was named atziluth, and by the gnostics pleroma. in the tetragram, the triad, taken at the beginning of the word, expresses the divine copulation; taken at the end, it expressed the female and maternity. eve has a name of three letters, but the primitive adam

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

the qualities of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is als

THE KEY TO THE MYSTERIES

from the corresponding trumps> the table-turners, and those who make the spirits speak with alphabetical charts, are, then, a good many centuries behind the times; they do not know that there exists an oracular instrument whose words are always clear and always accurate, by means of which one can communicate with the seven genii of the planets, and make to speak at will the seventy-two wheels of assiah, of yetzirah, and of briah. for that purpose it is sufficient to understand the system of universal analogies, such as swedenborg has set it forth in the hieroglyphic key of the arcana; then to mix the cards together, and draw from them by chance, always grouping them by the numbers corresponding to the ideas on which one desires enlightenment; then, reading the oracles as qabalistic writin

THE MAGICIAN S KABBALAH

ributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity a

chesed "one becomes two, two becomes three, and out of the third comes the one as the fourth. chesed is the kether of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's work without tact and gentleness. at the level of briah, it can be noted that the number four, the number of chesed, is also

is not the cross of the four elements redeemed by spirit, the fifth element, and is in some ways a full-stop to progress in the creation process. it is only once the process continues that chesed can function as a source of power. in yetzirah, the astral world, chesed functions as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates

task is to return the correct functioning to each of the aspects of the psyche from this original "fallen" state, where "the light shineth in the darkness, but the darkness comprehendeth it not" the connection of peh, the "mouth, to yesod is interesting in that upon jacob's ladder, yesod of one tree overlaps the da'ath of the next, and thus the yesod of yetzirah, the "ego, overlaps the da'ath of assiah, the "throat, from which we communicate our persona through our words. hence our mouth is the gate to our ego in the way that our eyes are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego

garden of eden, where this "choice" is made as the "original sin" of the christian mythology. empress: the empress embodies nature, and thus relates to the generative aspect of yesod as the "foundation" or "ground" of growth. it is important that yesod is maintained as a firm foundation, otherwise the state of the blasted tower is brought about continually, and ones interactions with the world of assiah (malkuth) become confused and ultimately destructive. thus the ego is "transcended, but not destroyed in the initiate's progression. the ego is the process governing our interaction with the environment, and thus need only be calibrated, not wiped out. this is in one sense why no behaviour is ultimately necessary to the initiate, and why the system can be expressed differently by different

poth the word "klippoth" is the plural of the word spelt qoph-lamed-peh-heh, meaning "shell, husk, skin, peel or rind. this indicates at once that the klippoth are the shells or leftovers of a process, in the same way that an eggshell is related to an egg, or the peel related to a.n apple. in the cosmology of kabbalah, these shells or "envelopes" were said to hold their abode beneath the world of assiah into which adam descended at the fall. much of the development of this idea was made by issac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void befor

of lights which is concealed within the mother. halevi states that the first origin of the concept of the klippoth lies in the kabbalistic model of the universe itself being composed of a series of shells. the first kernel is the light of ain soph, with the first shell being kether, enclosing ain soph. then kether becomes the kernel of the shell which is chockmah, and so on. beyond the malkuth of assiah come the thickest of the shells, with hardly any of the light of ain soph in them. in terms of the practical kabbalah, the 'husks' are depicted as the singular enemy of the kabbalist. as rabbi chaim vital (1543-1620) states, when talking about the decline in kabbalistic practice. they [the practitioners] no longer make use of these techniques to ascend to the orchard. people only make use o

h hardly any of the light of ain soph in them. in terms of the practical kabbalah, the 'husks' are depicted as the singular enemy of the kabbalist. as rabbi chaim vital (1543-1620) states, when talking about the decline in kabbalistic practice. they [the practitioners] no longer make use of these techniques to ascend to the orchard. people only make use of the techniques involving the universe of assiah. since this is the lowest of the universes, its angels have only a little good, and are mostly evil. besides this, it is a level where good and evil are closely entwined, and it is very difficult to separate them. this does not bring any enlightenment, since it is impossible to perceive good alone, and one's perceptions are therefore a combination of good and evil, truth and falsehood. even

ator" of the system. indeed, we can clearly see a "square" pattern of activities on the tree in paths 24, 26, 29 and 31. on the pillar of form we have a "renewing" path, reflected as a "perpetual" path, and on the pillar of force we have an "imaging" path reflected as a "corporeal" path. from the top of the tree working down, a scale can be discerned as various processes proceed into the world of assiah, with identical patterns being reenacted at lower "orders" of functioning. finally, path 29, to which the "moon" card is attributed "forms the bodies, and governs their growth. as the link between netzach, the sephirah of nature (and its cycles) and malkuth, the sephirah of the world of action, we can see that this path would indeed be formed to regulate the "corporeal" aspects of manifesta

n, and the higher aspirations, and puts it that "the body is the veil of the nephesch, the nephesch is the veil of ruach, ruach is the veil of the shroud of neschemah" a further development of these divisions, after the original zoharic teachings, appended the chiah (chih; soul, life) to the system, thereby making a parallel to the four worlds; chiah atziluth neschamah briah ru'ah yetzirah nefesh assiah a final addition to these teachings came with the 13th century occultists, when the concept of a "yechidah" was added, referring to the ultimate spark of god within the psyche. the word comes from the root ichid, meaning "oneness, and is a similar root to ichid "privacy, union with god. the trinity of yechidah, chiah and neschamah were all bound up under the title of the neschamah, and attr

THE MIDDLE PILLAR

nce that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excelle

ur quarters (sub-elements) of malkuth: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. 15. yhvh is transliterated english for m7, which is called the tetragrammaton or "four-lettered name" it is considered the ineffable name of god. each letter of the name is also attributed to one of the four worlds of the qabalah: yod= atziluth, heh= briah, vav= yetzirah, and heh final= assiah. 16. keep the hand or dagger extended as you turn from the east to the south, west, north, and back around again to the east, drawing the appropriate pentagrams as you go. visualize a ribbon of light extending from the center of the first pentragram in the east to the center of the second pentragram which will be drawn in the south. the four pentagrams are thus connected to each other by an

e cosmos and which rules over it with justice and strength, permeating every aspect of creation. everything in the universe is composed of the one true selfwhich is both the power that transforms and the object of the transformation.21 the pentagram 191 divine hebrew names associated with the lbrp the lesser banishing ritual of the pentagram is said to be most effective in the qabalistic realm of assiah-the physical, active world that is associated with the tenth sephirah of malkuth. this is the realm in which we live and function. malkuth is said to contain the four elements of the manifest universe. this is why in many drawings, malkuth is shown divided into four sections. the sub-elements are: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. but for our purposes

e tattva associated with the element of water. its symbol is the silver crescent. aral: a ruling spirit traditionally associated with fire, though in modern times associated with air. archetype: often referred to in jungian psychology to mean a preexistent idea, mode of thought, or godform that manifests through the collective unconscious of humanity. asanas: various positions used in hatha yoga. assiah: the qabalistic world of action and matter attributed to malkuth and the element of earth. atah: see atoh. hebrew word meaning "thou art" used in the qabalistic cross. atoh: see atah. atziluth: the qabalistic world of archetypes attributed to kether and the element of fire. glossary 253 aura: a shell or layer of astral substance whch surrounds and permeates the physical body. also called th

TYSON DONALD NEW MILLENNIUM MAGIC

ments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science under- stands them but the locus upon which the physical elements are based. for example, elemental fire is not the fire that springs from a match-it is the preva- lent inner quality of that fire

the list is based on a personal interpretation of the demons, and is not the same list of archdemons usually asso- ciated with the sephiroth, which has come down to modern magic from the order papers of the golden dawn. the more common arrangement of archdemons on the sephiroth is given below. in the kabbalah, demons are called qlippoth, which means shells or husks. they dwell below the world of assiah, the material world. the image of the shell is apt because all demonic forces are hollow. with this understanding kabbalists named the demonic orders according to their functions-the kinds of evil they cause-which are corruptions of the primary emanations from the unmanifest. these orders may be inversely related to the ten sephiroth. here they are, along with the archdemons supposed to rul

ng. in the marseilles deck there are no individual pictures associated with them, only multiplications of the same suit symbols, to emphasize that they are numerations. the four suits stand for the four kabbalistic worlds. the suit of coins is usually called pentacles in modern esoteric decks: scepters: atziluth (emanation) fire cups: briah (creation) water swords: yetzirah (formation) air coins: assiah (action) earth each of the forty numbered cards thus stands for one sephirah in one of the four kabbalistic worlds. for example, the seven of cups symbolizes netzach, or victory, in the world of briah, creation. the sixteen face cards belong to the philosophical elements in this order: kings: fire queens: water knights: air pages: earth since each suit also corresponds to an element, the fa

used in modern magic have descended from those taught by the golden dawn, and are fairly widely accepted. red is the color of fire, blue the color of water, yellow the color of air, and black the color of earth. however, earth is also said to have four earthy colors associated with it that correspond to the four worlds of the kabbalah. russet (atziluth, olive (briah, citrine (yetzirah, and black (assiah. these derive from the path of malkuth (ten) on the queen scale, and are represented in the pentacle of earth used in golden dawn magic. the signs of the zodiac were assigned the colors on the king scale of those paths on the tree where the zodiac signs appear. these are, in the golden dawn order: aries (fifteen, scarlet, taurus (sixteen, red-orange, gemini (seventeen, orange, cancer (eight

face cards of the tarot, which were applied to the ten sephiroth and twenty-two channels on the tree of the kabbalah in the four worlds. because this system was so complex and its logic was not immediately apparent, it has not found wide use in modern magic, being restricted mainly to systems of magic descended directly from the golden dawn. king queen prince princess (atziluth (briah (yetzirah (assiah) brilliance soft blue crimson deep violet orange clear pink rose amber violet purple indigo yellow bright pale yellow yellow blue emerald green scarlet red-orange orange white brilliance gray black blue scarlet-red yellow (gold) emerald orange violet citrine, olive, russet, black sky blue purple silver sky blue red deep indigo pale mauve white brilliance bluish mother of pearl deep brown de

ice. sorrow, when it occurs on a spiritual level, punishes a soul for wandering off the path of destiny and service. true sorrow is not mere depression or sadness, but a soul-killing internal emptiness of the heart that cannot be filled by any material possession or physical sensation or emotion- al gratification. it is the state of the qlippoth, or husks-the demons who dwell beneath the world of assiah. soul, you will remember, is defined in this work as the personal identity or ego, the interface between spirit and matter. when human souls depart from the path of their destiny, they begin to turn into qlippoth. outwardly, they remain the same as any other human being. they smile, laugh, work, play, but all this purposeless activity is merely a deception to conceal their essential emptine

ts are expanded by means of the tourbillion or vortex. passage through the point is accomplished by the projec- tion of a ray of will, which appears to reflect off the surface of the expanded point, since nothing manifest may exist within the unmanifest. the reflected ray embodies the occult potential to accomplish the magical desire. qlippoth: the demons of the abyss that lies below the world of assiah, which is the world of matter. usually the qlippoth are said to reside within assiah, but this is an error. assiah is the material universe of matter and energy. the qlippoth are called shells or husks to indicate that these chaotic, destructive spirits are essentially empty. they are composed of pure din (judgment, or constriction) without the moderating influence of chesed (mercy. ray: th

TYSON DONALD THE POWER OF THE WORD

een letter and symbol is never enough. in magic a thing is not made true because we say it is so; it is true because we know below the level of thought that it actually is so. the most fundamental correspondence with the name is the number four, because the name is made up of four letters. four is the number of manifest being. all the universe as we know it exists on the fourth level of creation, assiah. existence itself is assiah. therefore ihvh is the power word for the realization of purpose, a quality that makes it highly useful in practical magic. the quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with

dominant component of his monad. mercury contains the sun and moon within itself, just as christ is both heaven and earth mingled in one form. when i speak of christ in these pages, i am not asserting a christian bias. christ is merely the most complete expression of the messiah figure, an embodiment of the infinite light (ain soph aur, whose purpose is to descend from heaven (atziluth) to earth (assiah, uniting spirit with flesh, and by this act of sacrifice to redeem humanity from its sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of li

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ngelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man displays 4 evil tendencies, one in oppositi

increase, full, decrease, and renewal. naaman was ordered by elisha (an adept) to take seven dips in jordan, to cleanse himself from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5 may hold one. francis barrett, in his magus, catalogs 7 birds, fishes, animals, metals, stones and members of the body. it has been said there are seven apertures of the skul

of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by zeus in mercy into pigeons (peleia. the missing one is merope, who married the mortal sisyphus and hides herself for shame. seven

the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to

sible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, but i have been unable to verify the statement, by any ancient work. hebrew and talmudic references are as follows -10 men were necessary to form a legally convened meeting at the synagogue. in

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

hich the whole structure of the hebrew kabalah rests is an exposition of ten deific powers successively emanated by the illimitable light which in their varying dispositions are considered as the key of all things. this divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indic

ower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 13 airy earthy watery_ evil demons lucifugous; the kliphoth_ chald an theology contemplated thre

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

es are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of the schemhamphoresch

rn, governed by the 7 that stand before the presence of god (dee mss) from this we have a direct line of authority back to the seven archangels of the heptagon in the holy seal the sigillum dei aemeth as follows: zadkiel, cumael, raphael, hainiel, michael, and gabriel. these archangels are from the world of briah, the angels from the world of yetzirah with the 30 aethyrs, and their governors from assiah. these assignations will be discussed in depth later. from the mathers lecture on the "zodiac signs and the twelve tribes of israel" one is able to establish the functions of the three holy names of each tablet as shown in the diagram of the shewbread (figure 17. the angelic names are kings who rule the 30 aethyrs and the 12 tribes. ethese kings are not to be confused with the kings of the

nd office" 6. conduct a suitable banishing ritual. note: the function of this ritual is twofold. the first concerns the purpose of the ceremony in directing a force to a desired end. the second is to skry that particular level of the god-form (one of the twelve holy names of the elemental tables. the 30 aethyrs applied to the kabbalah the 30 aethyrs and their governors are applied to the world of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. within this world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the kabbalistic application of the governors is one where the sephirah of malk

chian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you it is said: behold the face of your god, the begin. ping of comfort, whose eyes are the brightness of the heavens, which provided you for the government of earth and her unspeak

angels of light (of the bonorum) are explained in the following manner. the dictating archangel, michael, tells dee "now you touch the world; the governors that work, rule under god; by whom you may have power to work such things, as shall to god profit of your country and the knowledge of his crettures" at this point, michael explains to dee that the angels work in the world (which we would call assiah) and that they are good angels under god. furthermore, he hints that material power can be gained from them, if one possesses the knowledge to direct them. michael then reveals a set of tables and says "behold, these tables; herein by their names that work under god upon the earth: not of the wicked but the angels of light. the whole government doth consist in the hands of the 49 whose name

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting and binding force without which you cannot have form on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and a

ospel of the christ as a calm, peaceful, and pitiful man, and the representation in the apocalypse of a tremendous and flaming god. a glance at the top half of the pastos shows the descent of a flaming sword which casts out evil, the whole surrounding being with brilliance "and he had in his right hand seven stars. and the seven stars represent the (arch)angels of the seven churches" or abodes in assiah, at his feet. the life of nations is like the life of men: they are born, become intellectual, direct that intellect to black ends, and perish. but every now and then, at the end of certain periods, there are greater crises in the world's history than at other periods. at such times it becomes necessary that sons of gods should be incarnated to lead on the new era of the universe. i do not

sting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth

LAITMAN M BASIC CONCEPTS IN KABBALAH

these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel its source, by ob

orm in matter, abstract form, and essence. these four levels of attainment also exist in the ten sefirot. the first boundary: the zohar researches only matter and form in matter, but it in no way concerns itself with abstract form and essence. the second boundary: all that was created consists of three levels: 1. the world ein sof (infinity; 2. the world atzilut; 3. the worlds beria, yetzira, and assiya (bya. the zohar studies only the three last worlds bya. it does not study the worlds ein sof and atzilut in and of themselves, but only what the worlds bya receive from atzilut and ein sof. f r o m t h e p r e f a c e t o t h e z o h a r 55 the third boundary: each of the worlds bya consists of three levels: the ten sefirot that constitute the creator s part in each world; human souls; ever

lse that exists: mala'achim (angels, levushim (dresses, and heichalot (palaces. the book of zohar studies human souls, whereas all other objects are analyzed only with respect to human souls. it is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these three boundaries. the following sefirot correspond to the four reviewed worlds atzilut, beria, yetzira, assiya (abya: sefififirat (sefira of) hochma corresponds to the world atzilut; sefirat bina corresponds to the world beria; the six sefirot, from hesed to yesod, collectively called tifferet, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten se

mpare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. the world atzilut (sefirat hochma) is the white background of the book, thus we are unable to conceive it. however, bina (the world beria, tifferet (yetzira, and malchut (assiya) that respectively correspond to red, green, and black, provide us with information based. f r o m t h e p r e f a c e t o t h e z o h a r 57 on their combinations, interactions, and reactions to the light passing from the world atzilut to our world. thus, it is as if the worlds beria, yetzira, and assiya form concentric coverings of the world atzilut. now let us look into four kinds of the

orm. only sefirot bina, tifferet, and malchut are examined in the zohar. the book does not concern itself with examining the form abstracted from matter, let alone with the essence the creator s part (ein sof) that animates every part of creation. sefirot bina, tifferet, and malchut in the world atzilut are available for our research, whereas sefirot keter and hochma, even at the end of the world assiya are unavailable to us. all that exists in each world is divided into four levels: inanimate, vegetative, animate, and human. these correspond to four levels of desire. similarly, every object consists of these four sub-levels of desire: the aspiration to sustain one s existence corresponds to the inanimate level of development. the aspiration to wealth corresponds to the vegetative level of

a l a h 60 all the spiritual worlds resemble one another, differing only in their levels. in this way, the inanimate, vegetative, animate, and human levels in the world beria project themselves onto the corresponding inanimate, vegetative, animate, and human levels in the world yetzira. in their own turn, these levels of the world yetzira become imprinted in the corresponding levels of the world assiya and so on down to our world. the inanimate level in the spiritual worlds is called heichalot; the vegetative level is called levushim; the animate level is called mala'achim; the human level is called human souls in a particular world. the ten sefirot in each world are considered the creator s parts in it. the human souls in each world are its center and receive their sustenance from the ot

with it. since the zohar studies only souls that are clothed in bodies of this world, ein sof is also studied only in that respect. in other words, the book researches the influence, program, and desire of ein sof with regard to us, but not with regard to any other objects in other worlds. the entire program of creation from beginning to end is included in ein sof, and the worlds beria, yetzira, assiya, as well as our world, constitute the actual implementation of this program. therefore, all actions in all the worlds are consequences of the execution of the program that was rooted in ein sof, and from there they descend to the world atzilut and break into distinct sub-prof r o m t h e p r e f a c e t o t h e z o h a r 61 grams. they come down in a certain order through the worlds to our

receive the program, method, and time allotted for the implementation of each of its parts from the ten sefirot of the world atzilut. since in the world atzilut, the plan of creation exists as a program, the light of ein sof that passes through atzilut remains uncolored. all the information we obtain is based on the endless transformations of light, which reveal the colors of beria, yetzira, and assiya to us. 62 c h a p t e r 10 f r o m t h e i n t r o d u c t i o n t o t h e z o h a r to understand at least something about the surrounding nature and ourselves, we need to have a clear idea of the purpose of creation and its final state, as the intermediate states are rather deceptive. kabbalists assert that the purpose of creation is to bring the created beings to the ultimate pleasure. f

r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism and the body becomes worthy of receiving all the delight that the creator had prepared for it. at the same time, the body merges with the creator because of the equivalence of their qualities. by so

lves cannot break through this shell without kabbalah, the instrument of our correction. we cannot turn the will to enjoy into a will to please others and the creator. this is why we think that the entire world is only what we see and feel, failing to perceive how much good the creator has prepared for us. all that was created is divided into five worlds: adam kadmon, atzilut, beria, yetzira, and assiya. nevertheless, every one of them consists of an endless number of elements. the five worlds correspond to five sefirot: adam kadmon corresponds to sefirat keter, atzilut corresponds to sefirat hochma, beria to sefirat bina, yetzira to sefirat tifferet, and assiya corresponds to sefirat malchut. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 75 the light (pleasure) that fills the

cordingly divided into five types: yechida, haya, neshama, ruach, and nefesh (the abbreviation in the reverse order forms the word nrnhy. therefore, the world adam kadmon is filled with pleasure (light) called yechida; the world atzilut is filled with pleasure called haya; the world beria is filled with pleasure called neshama; the world yetzira is filled with pleasure called ruach; and the world assiya is filled with pleasure called nefesh (see table 1. table 1 b a s i c c o n c e p t s i n k a b b a l a h 76 from the creator come the worlds. that is, both the desire to receive delight and the delight that fills them come from the creator. yet, each world is in turn divided into sefirot: keter, hochma, bina, tifferet, and malchut, which are filled with their corresponding lights nrnhy (se

ce of its principles, despite the egoistic purpose of spiritual growth, will purify and gradually elevate the student, although only up to the first, inanimate level. to the extent that we elevate the spiritual above the physical and aspire to altruism, we change our desires, thus building the entire structure of this first level. the soul then rises and dresses up in sefirat malchut of the world assiya, and one s entire body senses the corresponding light (pleasure) at that level. this light helps to advance further toward higher levels. just as the point of the soul s light of the nefesh level exists in our hearts at the moment of spiritual birth, so does the point of a higher level of ruach of assiya exists within the entire emerging level of nefesh of assiya. the same occurs at every l

the entire emerging level of nefesh of assiya. the same occurs at every level: after completely mastering a level, one passes to the point of the next, higher level. this is the only b a s i c c o n c e p t s i n k a b b a l a h 78 connection between the lower and higher levels, up to the highest. it is through this point that one can advance toward the creator. this light of nefesh of the world assiya is referred to as the light of the inanimate level of the world assiya because it corresponds to the corrected inanimate part of the desire in the body. the actions of such a person in the spiritual world resemble the actions of the inanimate nature in the corporeal world. in both cases, individual movement is absent, and one merely belongs to the all-encompassing general movement of the co

desire in the body. the actions of such a person in the spiritual world resemble the actions of the inanimate nature in the corporeal world. in both cases, individual movement is absent, and one merely belongs to the all-encompassing general movement of the collective mass of all the inanimate objects and desires. in correspondence to the 613 spiritual laws, the object called nefesh of the world assiya includes individual elements resembling 613 organs of the human body. each of them has a unique perception (pleasure) of the creator s light. however, the differences among the parts remain inconspicuous and the kabbalist perceives only the light s general impact that spreads equally to all parts. although there is no difference between the sefirot from the highest (keter of ak) to the lowe

individual elements resembling 613 organs of the human body. each of them has a unique perception (pleasure) of the creator s light. however, the differences among the parts remain inconspicuous and the kabbalist perceives only the light s general impact that spreads equally to all parts. although there is no difference between the sefirot from the highest (keter of ak) to the lowest (malchut of assiya, such a difference does exist with respect to the person receiving the light. sefirot are divided into vessels and the light that fills them. the light emanates from the creator himself. the vessels are also called sefirot keter, hochma, bina, tifferet, and malchut. in the last three worlds, beria, yetzira, and assiya, these vessels constitute filters that block and precisely measure portio

is called the light of haya and its power is unlimited. as already pointed out, if we have already attained the level of nefesh (with the help of kabbalah, the point of the next level, ruach, already exists within us. if we continue applying the method of kabbalah to fulfill the spiritual laws, we will acquire the vegetative level of the will to enjoy, which rises and dresses sefirat tifferet of assiya. this provides a more powerful light ruach corresponding to the vegetative level of the body. just as plants in our world, compared to the inanimate, are capable of personal movement, a person at the beginning of the spiritual development experiences the awakening of spiritual movements and spiritual forces. also, as one completely attains the level of ruach, the point of the next level of

he beginning of the spiritual development experiences the awakening of spiritual movements and spiritual forces. also, as one completely attains the level of ruach, the point of the next level of neshama already exists within that person. by studying the secrets of kabbalah, one spiritualizes the animate level in one s desire. when building the entire vessel, one rises and dresses sefirat bina of assiya and receives the light of neshama from it. in this case, a person is called a pure animal (cleansed animal, because of the purified animate part of the body. just like an animal, such a person acquires an individual sensation of each of the 613 desires, because just like an animal in our world, that person individually makes every movement. the light that such a person receives differs as m

eshama had been completely built. once having completed the creation of the corresponding desire at the human level, we can acquire the ability to feel other people s feelings, and to know others thoughts. the received light (pleasure) differs from that of the previous level just as a person in our world differs from an animal. yet, these five levels are merely the pleasures of nrnhy of the world assiya, i.e. nefesh. even ruach is absent in it because ruach is the light in the world yetzira, neshama in the world beria, haya in the world atzilut, and yechida in the world adam kadmon. however, that which exists in the general is also present in each part of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, i

mate level of nefesh. in the world yetzira these five types of light exist at the general level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the world atzilut it is the nrnhy of the level of haya, and in the world of adam kadmon, it is the nrnhy of the level of yechida. the difference between the worlds is like the difference between the levels of nrnhy in the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world, and therefore equalize their spiritual qualities to the properties of the worlds. consequently, they become an integral part of the worlds, which explains why all the worlds were created, and why we need them. indeed, we would have been unable to attain the creator without consistently ascending th

d u c t i o n t o t h e z o h a r 81 continue eradicating the egoistic will to enjoy until we achieve the purpose of creation equivalence and adhesion with the creator. it is important to understand that the nrnhy constitutes the division of the entire creation into five parts. that which functions in the general system also functions in its tiniest part. thus, even the lowest level of the world assiya consists of its five constituent elements, its individual nrnhy. this is because every infinitesimal desire consists of five parts: keter (the creator s representative, hochma, bina, tifferet, and malchut (the four levels of creation itself. additionally, the pleasure guiding it also consists of five types of the light of nrnhy. it follows that even the light of the spiritually inanimate le

f its five constituent elements, its individual nrnhy. this is because every infinitesimal desire consists of five parts: keter (the creator s representative, hochma, bina, tifferet, and malchut (the four levels of creation itself. additionally, the pleasure guiding it also consists of five types of the light of nrnhy. it follows that even the light of the spiritually inanimate level in the world assiya cannot be reached without these four kinds of attainment. no one can be dismissed from studying kabbalah and observing the spiritual laws by means of thought for the good of people and the creator. no one, either, can attain the level of ruach or the level of neshama without studying the secrets of kabbalah. our generation is still immersed in darkness. however, the reason for this is clear

LAITMAN M KABBALAH REVEALED

balists who have climbed from our world to the spiritual worlds tell us what they ve found. if we want to find the spiritual worlds as well, we will have to recreate these worlds within us by becoming altruistic. the origin of creation 71 the world yetzira is the workable part of the speaking level, and the lower part of the speaking level, the creature, is the unworkable part. finally, the world assiya is the workable part of the spiritual, most intense level of desires, and the lower part of the spiritual level, the creature, is the unworkable part. now you know why, if we correct humanity, everything else will be corrected at the same time. so let s talk about us and what happened to us. a dam h a r i s h o n x t h e c ommo n s o u l adam ha rishon, the common soul (the creature, is the

rrected at the same time. so let s talk about us and what happened to us. a dam h a r i s h o n x t h e c ommo n s o u l adam ha rishon, the common soul (the creature, is the actual root of everything that happens here. it is a structure of desires that emerged once the formation of the spiritual worlds was completed. as we ve said above, the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of unworkable desires that couldn t receive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workable desires. thus, just like the upper

t, the worlds can show the soul how to work in order to bestow and thus help adam ha rishon become corrected. roughly speaking, each desire is corrected in a specific world: the still level is corrected in the world adam kadmon; the vegetative in the world atzilut; the animate in the world beria; the speaking in the world yetzira; and the desire for spirituality can only be corrected in the world assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul

e light; the greater the light, the quicker we ll find the correct path. we still need to understand how the surrounding light builds our kli and why it is called light to begin with. and to understand all that, we must understand the concept of reshimot. the spiritual worlds and the soul of adam ha rishon evolved in a certain order. in the worlds, it was adam kadmon, atzilut, beria, yetzira, and assiya; and in adam ha rishon, the evolution was named after the kind of desires is there a difference between naming the light surrounding light or just light? the different titles, surrounding light and light, relate to two functions of the same light. light that is not considered surrounding is what we experience as pleasure, while surrounding light is the light that builds our kli, the place w

of spiritual ascent. we must always remember that our final level of human development should unfold consciously and willingly. without an explicit desire for spiritual growth, no spiritual evolution can occur. after all, the spiritual evolution from above downward had already happened. we have been brought down the four phases of light to the five worlds adam kadmon, atzilut, beria, yetzira, and assiya, and were finally placed here in this world. if we are now to climb back up the spiritual ladder, we must choose to do so. if we forget that the purpose of creation is for us to become like the creator, we will not understand why nature doesn t help us xand sometimes even places obstacles on our way. but if, on the other hand, we keep only nature s goal in mind, we will feel that our lives

until i have actually reached it. if i knew my reward in advance, it wouldn t be real altruism, but disguised egoism. i n a n u t s h e l l the physical world evolves by the same order of degrees as the spiritual world, through a pyramid of desires. in the spiritual world, the desires (still, vegetative, animate, speaking, and spiritual) create the worlds adam kadmon, atzilut, beria, yetzira, and assiya. in the physical world, they create minerals, plants, animals, people, and people with points in their hearts. the physical world was created when the soul of adam ha rishon shattered. in that state, all the desires began to appear one by one from light to heavy, from still to spiritual, creating our world phase by phase. today, at the beginning of the 21st century, all the degrees have alr

is is how the spiritual worlds were created. however, we have already passed the creation of these worlds, and are on our way up to higher levels, though it doesn t always feel like it. in our state, adam s soul has already broken in pieces. the zohar teaches that the vast majority of the pieces, whose reality is reality? 97 99 percent to be exact, were scattered to the worlds beria, yetzira, and assiya (bya, and the remaining one percent rose to atzilut. since adam s soul makes up the content of the worlds bya and has been scattered throughout these worlds, and since we are all pieces of that soul, clearly everything we perceive can only be parts of these worlds. everything we sense as coming from higher worlds than bya, such as atzilut and adam kadmon, is therefore inaccurate, whether or

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

xistence of a spiritual place is not related to any actual space. all those who reach this state after correcting their spiritual qualities can see and perceive the same things. the ladder of the creator has 125 levels. these levels are divided evenly between five spiritual worlds. these worlds are: the world of adam kadmon the world of atzilut the world of beria the world of yetzira the world of assiya. each level provides a different perception of the creator, depending on each level s particular properties. therefore, those who have acquired the properties of a specific level see kabbalah and the creator in a completely new way. everyone who attains a particular level of the spiritual world receives the same perception as everyone else on the same level. when the kabbalists said "thus s

s bya. then, we should determine what will please the creator. consequently, we will see that we can only please the creator by experiencing pleasure. this is called "receiving for the sake of the creator" and denotes the level of the world (atzilut. attaining the different degrees of intensity of the desire to give selflessly to the creator is called "the steps of the worlds bya (beria, yetzira, assiya. acquiring the power to receive pleasure from the creator for his sake is known as "reaching the level of the world (atzilut. beit midrash is the place where we learn to demand (lidrosh) spiritual strength of the creator and the spiritual strength. there we also learn to demand the perception of the goal of creation, as well as the perception of the creator. since we (our bodies, our egoism

and entreaties of friends to elevate oneself to new desires to love and fear the creator; if one displayed shallowness of thought, disrespect for the spiritual, and a pull towards base pleasures, then that person would descend to the level of evil powers. in this case, the person would step along the left lane in the corresponding levels of the evil (egoistic) worlds abya (azilut, beria, yetzira, assiya. however, the suffering would become a vessel into which a new perception of the creator can be received. progress made through the way of kabbalah differs from the way of suffering, in that we are given the light of the- 206- attaining the worlds beyond creator. this is a feeling of the creator s presence, which is then taken from us. when we lack this pleasure, we begin to long for the li

tual sensation. this point is a part of the creator himself. if we consciously, through the power of our efforts to overcome and leap over the indifference and laziness of the body, seek in kabbalah the ways to draw closer to the creator, this point gradually becomes filled with pure and good desires. thus, we gain the perception of the creator on the first spiritual level, the level of the world assiya. then, passing in his perceptions all the stages of the world assiya, we can begin to perceive the creator on the level of the world yetzira, and so on, until we reach the highest level the perception of the creator on the level of the world atzilut. every time, we experience all our perceptions in the same inner point of our hearts. in the past, when our hearts were under the influence of

diminishing his light in order to create our world. the four phases of gradual (from above downwards) concealment of the creator s presence are known as "the worlds" these are: atzilut: a world in which those present are completely unified with the creator. beria: a world in which those present have a connection with the creator. yetzira: a world in which those present perceive the creator- 227- assiya: a world in which those present almost completely or completely do not perceive the creator. this level includes our world as the last, the lowest and the most removed from the creator. all the above worlds have emerged one from the other and, in a way, are replicas of one another. each lower world, the one further removed from the creator, is a cruder version, yet an exact replica, of the

e, soul, and the source of existence merge in a single source of existence, in the creator! this "place" is known as atzilut. the clothing of the creator in the garments of the worlds atzilut, beria, yetzira (his appearance to us by means of illuminations of light through screens which weaken these worlds) is known as kabbalah. the clothing of the creator in the garment of our world, the world of assiya, is known as the written torah. in truth, however, there is no difference between kabbalah and the torah of this world. the source of everything is the creator. in other words, to study and to live according to the torah, or to study and to live according to kabbalah, is determined by the spiritual level of the student. if one is on the level of this world, then one sees and perceives this

the bible and kabbalah, the bible of the spiritual world. the difference is in the spiritual level of those who are involved. in fact, if two people were reading the same book, one would see in it historical events, and the other, the depiction of the dominion over the worlds, which is clearly perceived from the creator. those from whom the creator is in complete concealment exist in the world of assiya. that is why, in the end, all appears to them as not good: the world appears as full of suffering, since they cannot perceive it otherwise due to the concealment of the creator. if they do, in fact, experience pleasure, it appears merely as pleasure that follows suffering. it is only when one attains the level of yetzira that the creator partially reveals himself and allows a person to see

s mistrust and pushes us away from the creator. but if, ignoring this impure force, we nevertheless strain ourselves in our plea to the creator to help us, then we strengthen our bond with him and instead receive a pure force. this elevates us to a higher spiritual level, and at that moment the impure force stops affecting us, since it has already performed its role. the impure force of the world assiya (step 1) this force aspires to instill events through the denial of the existence of the creator. the impure force of the world yetzira (step 2) this force aspires to convince us that the world is governed not through reward and punishment, but by means of arbitrariness- 230- attaining the worlds beyond the impure force of the world beria (step 3) this force aspires to neutralize our percep

l, the revelation of the creator and the attainment of pleasure from getting closer to him, requires our overcoming the corresponding opposite forces. these arise in the forms of thought and desire. only when they are overcome can we ascend to the next level and take another step forward on our path. from the above, we can conclude that the range of spiritual forces and senses of the four worlds, assiya- yetzira- beria-atzilut, has a corresponding range of opposite and parallel forces and senses from the four impure worlds of assiya-yetzira-beria-atzilut. movement forward is an alternating process. only after overcoming all the impure forces and obstacles sent to us by the creator, and then asking the creator to reveal himself, thus endowing us with the strength needed to withstand the pow

is given as a blessing from the creator. these people are able to reach the highest spiritual state. therefore, this is the only test in our world (in our state) as to which path we should take, how we should act, and which thoughts we should choose that will help us achieve our goals, regardless of the thoughts and desires we receive from- 240- attaining the worlds beyond both the pure world of assiya and the impure world of assiya. the difference between those who follow the right path and those who err is that the creator will reveal himself to the former and draw them closer, unlike the latter. thus, if we see that the secrets of kabbalah do not become apparent to us, then we must conclude that this path is incorrect, though enthusiasm, strong conviction and imagination may point to a

s, but can only resemble the fourth stage of the development of light. it is known as the world olam yetzira- 338- attaining the worlds beyond the remaining part of the fifth stage has no strength to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

gs) on the upper light, called worlds (the hebrew word for world is olam, which stems from the word haalama, concealment. at the bottom of the chain of worlds stands this world. because the process that created the creature was comprised of five parts, the lessening of the upper light occurs through five degrees of concealment, five worlds whose names are adam kadmon, atzilut, beria, yetzira, and assiya. in the process of constructing these worlds, the creature builds a surrounding environment for itself. in the world atzilut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in which the soul operates. this stage still does not pertain to our world. as a result of later events, the soul and its environment will experience a process of sh

om here we humans must climb back to our roots. consequently, kabbalah deals with two successions: from above downward, t h e s t ru c t u r e o f r e a l i t y 95 pertaining to the cascading of the worlds and their degrees, and from below upward, pertaining to the soul s ascent through the very same degrees. the worlds that stem from the creator are ein sof, adam kadmon, atzilut, beria, yetzira, assiya, and finally, our world (figure 12. kabbalah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction pro

reator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 96 adam kadmon, ultimately returning to the world ein sof. there, in a state called gmar tikkun (the end of correction, the soul is completely reunited with the creator. the wisdom of kabbalah encompasses the entire reality below the creator: the worlds, everything within them, the descent of

ans that that item found in the lower world is deemed a branch of its pattern found in the higher world, being the root of the lower item, as this is where that item in the lower world was imprinted and made to be. baal hasulam the essence of the wisdom of kabbalah we therefore see that every element and detail in this world, with all its connections, is present also in all the upper worlds, from assiya to ein sof. the universe, planet earth, the still, vegetative, animate, and the speaking are all found in the worlds above this world, too. there is only one difference between the elements of this world and the elements of the upper world: in the upper worlds the elements are forces, and in our world they are matter. t h e s t ru c t u r e o f r e a l i t y 97 attaining the upper worlds en

ng a house and even puts one s thoughts in writing without having the materials. below the world atzilut is the parsa, the separation between the atzilut and the world below it. the creatures begin from the parsa downward. yet, the creator does not have to wait for the creatures actions. for him, the thought and the blueprint are the whole reality. below the parsa exist the worlds beria, yetzira, assiya, and below them is this world (figure 14. figure 14 light comes from the world atzilut downward according to one s desire to build the house. this desire, which one raises towards the upper light, is one s intention to please the creator and resemble him. in other words, it is the intention to obtain similarity with the creator. r e g a i n i n g c o n s c i o u s n e s s 141 the process of

f nature, existence in the positive, not the negative. all levels of existence are contained within man; they rise and fall along with him. if a person becomes a real human, similar to the creator, all of nature inanimate, vegetative, and animate receive a different nourishment and fulfillment. when humankind resembles the creator, this world will be incorporated in the worlds beria, yetzira, and assiya, and will rise along with them to ein sof. all of nature will then rise and bond with the creator. in the egoistic and corrupted state, one does not see that the picture of reality is empty and lacks the presence of the creator in it. the creator appears as the provider of reality along with the acquisition of the sixth sense. he appears as the one who is inside reality s every detail, and

world the reality sensed through the five physical senses. matter the will to receive. nearing the creator obtaining greater measures of the attribute of bestowal. our world the reality that is felt in the will to receive. parsa the boundary between the upper guidance and leadership, and the creatures that it operates. the parsa is situated between the world atzilut and the worlds beria, yetzira, assiya. partzuf a structure made of the ten sefirot of the creature that operate in equivalence of form with the upper light. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 198 patterns (forms) manners of reception or bestowal. perfection the state when the creature is in equivalence of form with the creator. person (in this world) the will to receive is in a state of concea

LAITMAN M THE KABBALAH EXPERIENCE

from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to atzilut. we attain the world of atzilut by replacing our attributes, which are called our world, with attrib

thing that happens at any given moment in creation, its t h e k a b b a l a h e x p e r i e n c e 36 sole purpose is to make people come to the point of utter bliss v to be filled with the light of the creator. the creator acts much like gravity: in the center of creation is the creator. the souls were distanced five worlds away from him. these include ak (adam kadmon, atzilut, beria, yetzira and assiya, all the way to the farthest point called our world. from that last point, he pulls us toward him. we sense that pull as pain v beginning with disease and ending in painful death. but if we make an effort to approach the creator by cooperating with that force, we will not feel the pain. instead, we will feel that force as good. if, however, we refuse to go along with that pulling force, we

may possibly accelerate our ability to sense, analyze, correct and digest the pains of the desire to enjoy. as a result, these go by so quickly that we immediately use them in the opposite way, meaning we turn desires that were meant to give us pleasure into a basis for desires to please the creator. a great part of the kabbalist s journey is spent in the worlds of abya (atzilut, beria, yetzira, assiya, where the kabbalist gradually turns intended and unintended sins into virtues, and thus justifies the works of the creator and his guidance. in these worlds, the system makes it possible to shorten the process significantly. r e a l i t y i n t h e e y e s o f k a b b a l a h q: i read that kabbalah develops the ability to sense the elements of reality and the spiritual worlds. but i also

our torments will gradually increase until they finally make us realize the reason for our pain. it is our souls need to reclaim the light that filled it before it came down to our world. the soul of man starts its existence in the world of ein sof. it then descends through five higher worlds, before finally clothing our physical bodies. those worlds are: adam kadmon, atzilut, beria, yetzira, and assiya. the result of the descent is that we are completely dependent on the components and characteristics of that spiritual system. thus, we must study that system in order to function according to its laws, instead of roaming blindly through our world, beaten time and again but not knowing why. the principal law of that system is altruism. it acts whether we are aware of it or not, and we must

nd thoughts. but how can we creatures, with our will to enjoy, want to delight in the creator, in his perfection and his stature, and make that will stem from within ourselves? for that purpose, the creator hides himself. by gradually descending from above, he slowly distances himself and creates five worlds (in hebrew the word, world, also means concealment: adam kadmon, atzilut, beria, yetzira, assiya. s p i r i t ua l wo r k 149 each degree, or each world, is another degree of concealment of the creator. below these worlds is our world, where the creator is not felt at all. the will to enjoy is five worlds apart from the creator, until the light reaches our world, which is why we only feel ourselves in this world. but that can only be felt through the concealment that the worlds create

ce in this life. thus, our desires to understand what is happening do not match our level. they are sent to us from above so that we will fight them, not follow them. o n e h u n d r e d a n d t w e n t y f i v e d e g r e e s q: to what extent can you separate between each of the 125 degrees? let s take, a kabbalist who has reached the spiritual world and is in, for example, bina of the world of assiya. is the kabbalist aware of exactly where he is? a: since even the smallest part of reality is comprised of all the other parts, it is thus made of ten sefirot. therefore, in the very first attainment, there is already awareness of all existence, since the whole existence is no more than ten sefirot, only 613 times higher, clearer and more detailed. in other words, after reaching the first d

a learning process meant to link the cause and consequence together. you can learn the rest from the article, there is none else beside him. n e w d e s i r e, n e w c o r r e c t i o n q: the spiritual world is a world of altruistic desires. our world (this world) is a world of egoistic desires. one who puts a screen over the desires of this world and acquires altruistic desires of the world of assiya will never be able to want the sensations of for oneself. if that is the case, how can we ever climb to higher worlds? a: everyone has private desires that were given to them from above in order to feel them in this world. these desires can be measured for quality and quantity. when we can restrict them (avoid using our desires only for ourselves, that is when we cross the barrier, the gate

filled with light, meaning the sensation of the creator. the creator created only one thing: a desire to enjoy. that desire is divided in several parts: 1. desires of the world of ein sof (infinite world- the greatest desires. 2. desires of the world of adam kadmon. 3. desires of the world of atzilut. 4. desires of the world of beria. 5. desires of the world of yetzira. 6. desires of the world of assiya. 7. desires of this world- the smallest of all desires, which operate with the intent for myself. our substance is a small desire for pleasure. the soul evolves in us gradually. we develop our lowest desires through desires for food, sex and family. then come the desires for wealth, respect, control and power; then for knowledge. if we have developed these desires over thousands of lives in

pa r t z u f i m a n d b o d i e s q: after the breaking of the first man (the collective soul, 600,000 parts were created. why, then, are we so different if each of us forms a similar part of something uniform and whole? a: the vessel, or body of the first man, is comprised of ten sefirot. the whole body of the first man is, or dresses on, the thirty sefirot of the worlds of bya (beria, yetzira, assiya: its head (rosh) in beria, its throat (garon) in the six upper sefirot of yetzira, its body starts from the chazeh (chest) of yetzira, down to the chazeh of assiya, and its legs (raglaim) start from the chazeh through the end of assiya. the characteristics of the sefirot are different from one another and are linked with one another only by the intent for the creator. if the intent breaks o

. they find kabbalah, begin to study and correct their attributes. in their new attributes, the corrected ones, they receive the sensation of the cret h e k a b b a l a h e x p e r i e n c e 268 ator the spiritual world. the question, what is the meaning of my life? is what motivates them. it is because of that question that they grow spiritually. they attain the upper worlds (in ascending order- assiya- yetzira- beria- atzilut according to their efforts. one who attains the degree of the world of atzilut is called a man, and before one attains the degree of man, one s spiritual development is respectively: assiya- still; yetzira- vegetative; beria- animate. i suggest that you do not try to persuade anyone, and in general refrain from speaking to people who oppose or do not wish to hear, a

on is in one situation in this world, and in another in the upper world? s o u l, b o d y a n d r e i n c a r n a t i o n 275 a: one soul cannot be in several situations at the same time. all our future mental situations, to the last and most complete of them, are but future situations of the soul, which will attain them upon its ascent in each degree. from below upward: our world is the world of assiya, which resembles the world of yetzira, which in turn resembles the world of beria, which resembles the world of atzilut. and from above downward, the worlds were created and were copied one by one, the worlds of bya and our world. the torah speaks of what happens in the world of atzilut. the same thing happens in all the spiritual worlds of bya, which are beneath the world of atzilut (of a

in the world of atzilut means a complete correction of malchut, which is the whole of creation. pharaoh in the world of beria, which is below the world of atzilut, symbolizes the corrected pharaoh, one degree lower than the final one. t h e k a b b a l a h e x p e r i e n c e 276 pharaoh in the world of yetzira is two degrees lower, two degrees below the top. accordingly, pharaoh in the world of assiya is three degrees lower- three steps below the final degree. in our world, meaning in the physical body of pharaoh, there is nothing of the spiritual situation because our world consists only of matter: our bodies and that which is around them- still, vegetative and animate. but if the soul of one accompanies his body in our world, that person is called a kabbalist. if the soul does not acco

matter: our bodies and that which is around them- still, vegetative and animate. but if the soul of one accompanies his body in our world, that person is called a kabbalist. if the soul does not accompany him, that person is then still in the stage of preparation in the development of spirituality, prior to the reception of a soul. he then has no connection with the upper worlds, whether they are assiya, yetzira, beria or atzilut. in the corporeal world, in the substance of our world, there is a picture that accompanies the soul, which is an external adaptation of the picture of the world of atzilut. for example: the rulers of the world are an external adaptation of pharaoh (egoism, a shell. moses, the force that aspires for the creator, stands against pharaoh. if moses goes to pharaoh alo

the spiritual vessel, the corrected vessel; the vessel of the soul, which can feel the creator. kabbalah (heb. reception: the science that explains how to gradually receive a complete soul, meaning complete adhesion with the creator. our world: a state lower than spiritual death, below the sensation of the creator. located under the left side of the impure worlds of abya (atzilut, beria, yetzira, assiya. the birth of the soul, acquisition of life: a passage from the sensation of our world, to the sensation of the creator. reincarnation, cycles of life and death: the constant entrance and exit of light in the vessel of the soul, which continues throughout the correction in the worlds of bya. w h at i s l i g h t? q: are the light of the creator, which kabbalah speaks of, and the light that

at u r e q: how many worlds separate the soul from the light? a: here is what happens from above downward: 1. the four phases of direct light. 2. the birth of the world of ein sof (infinity. 3. the first restriction of malchut. 4. the birth of the world of adam kadmon (ak. 5. the second restriction. 6. the breaking of the screen of malchut. 7. the creation of the worlds: atzilut, beria, yetzira, assiya. 8. the creation of the soul of the first man (adam ha rishon. 9. the breaking of the soul into pieces. 10. the descent of the pieces to our world. 11. the development of the souls by descending to our world, to our present state. c o n c e p t s i n k a b b a l a h 365 as you can see, the way down here is very long, but we can already come to certain conclusions about the nature of creatio

ess is the ability to activate our own nature to enjoy with the intent not for ourselves. r i g h t e o u s a n d e v i l q: can you please explain who is righteous and who is evil? a: any spiritual degree is divided in two parts: righteous and evil. if a person justifies the creator that person is regarded as righteous, while one who condemns him is regarded evil. a person who is in the world of assiya is regarded as evil, but in the world of yetzira, that person is regarded as evil and righteous. in the world of beria, the same person is righteous. before one enters the spiritual worlds, one does not fall into any of the above categories, because from a spiritual perspective one does not exist. read a lot of the texts of baal hasulam and rav baruch ashlag, and learn the right definitions

LAITMAN M THE PATH OF KABBALAH

e is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a b b a l a h 3

orrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are no

nd the beginnings of the month. they are given to us only because we have already corrected our vessels of bestowal, want nothing for ourselves, and are already in the world of atzilut. the first act the ascent will be the joining of the ahp de aliyah of the world of beria; the second will occur by adding the ahp of the world of yetzira; and the third will be the adding of the ahp of the world of assiya. when a person has already ascended these three degrees, the stony heart is corrected, constituting the end of correction. we can feel pleasure either from receiving or from giving. the pleasure from giving is felt in the vessels of bestowal, while the pleasure from receiving is felt in the vessels of reception. but both types of vessels are corrupted in us. the easiest to correct are the v

l our previous education will be insufficient to resist that amount. the same applies to spirituality: where there is the light of nefesh, we work for the creator without any difficulty, feel him, maintain contact with him, and enjoy ourselves because we want to please him. we have a sufficient screen for this degree that protects us from receiving for ourselves. that state is called the world of assiya. then, as a result of our studies and the additional efforts we make, we acquire a screen over a greater amount of egoism, that of aviut aleph (first degree of coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing a larger sum of money, say $1000. in such a case, we pass from the world of assiya to the world of yetzira. in th

n g 33 keep the law of the world we are in, and therefore do not need the law. we rise above it and keep it of our own conscious will. since our souls consist of five parts, we must acquire five separate screens in ascending degrees of power, according to the coarseness of the egoism. we cross the barrier when we acquire a screen of root coarseness and attain the spiritual degree of the world of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul asc

eness raises us to the degree of the world of atzilut. and finally, a screen for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. in this way, the soul acquires the

ty to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. in this way, the soul acquires the screens in the root coarseness of the world of assiya and goes over to the first screen of the first degree of coarseness of the world of yetzira. the soul continues this way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman to

is way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman to give birth in our world. the birth of the soul is the transition from root to first degree coarseness, from the world of assiya to the world of yetzira, which corresponds to the birth of a baby in our world. in the world of beria, the soul undergoes a two-year phase of suckling, during which the soul evolves and receives light that gradually increases its screen. t h e pa t h o f k a b b a l a h 34 but in the world of beria, the soul is still in a state of katnut (meaning it only has vessels of ge. beyond the world

tly. the spiritual world is attained from below upward. but in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is actually the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way down adam kadmon, atzilut, beria, yetzira, and assiya. below the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut, there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five

barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut, there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five worlds adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. in total, the number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not carved in stone, but are inside us. they are degrees of internal spiritual development. when we change something inside us, we ascend by one degree. when we change another, we climb another de

y of spiritual development. there will be no way to escape it. that is why we place such emphasis on the circulation of the wisdom of kabbalah, so that everyone will know and recognize its importance. 70 part two: phases of spiritual evolution c h a p t e r 2 .1 t h e p u r p o s e o f c r e at i o n there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree of the world of ein sof while our souls are still clothed in our corporeal bodies, thus attaining complete unification with the creator. the properties of egoism change in every degree, according to the properties of the creator, until finally egoism is

es to perform any kind of work with egoism, though it is still unable to receive for the creator. when the soul corrects its aim to give in the degree of keter, it means that it is now able to overcome its weakest egoism and can refrain from receiving anything for itself. at that point, it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier an

that is why our only option is to ascend spiritually and correct our vessels so that the evil we see and hear of will be perceived as good in our eyes. our only concern should be that in the process of the correction of the vessels and the spiritual degree, we will see how good he is to us and to the entire world. someone who is still climbing the degrees of the first spiritual world the world of assiya (called all evil) still feels events as bad. one who feels that the creator s actions are bad is regarded as evil because he or she condemns the creator (in hebrew, the words evil rasha and condemn marshia come from the same root. later on, when entering the world of yetzira (called half bad and half good, that person alternately feels what happens as either good or bad. it is as if the per

someone is in a state of seeing the creator s face, that person s soul is ready to receive the light of the creator, and instantaneously and naturally receives it. the spiritual world is different from our own because every desire is immediately answered. baal hasulam writes that the attribute of malchut that is clothed in the worlds is called the self. that attribute expands down to the world of assiya, where it is felt as an independent entity. the self always remains, but its form is corrected. when one corrects one s self, one immediately begins to feel the creator. the breaking of the vessels played a major and positive role in continuing the process of correcting the desires. without it, we would always remain in the still, vegetative, and animate degree and would never be able to ma

ng of wills with the creator. however, this power will only be revealed in one who practices "torah and mitzvot" not to receive a personal reward, but to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. these five degrees are attained from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in total 125 degrees from this world to the top of the ladder. by practicing torah and mitzvot in order to bring contentment to the creator, a person slowly merits and attains (degree by degree) the vessels of the will to bestow. this way a person climbs these degrees one by one until reaching complete equivalence of form

r which man was created. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 157 once we know all this, we are permitted to study the wisdom of kabbalah without any fear of anthropomorphism. this is because studying kabbalah without proper guidance confuses the student. on the one hand, all the sefirot and partzufim (spiritual objects) from the world of atzilut to the world of assiya are complete godliness and are united with the creator. yet, how is it possible that this should be of godliness: that all of the worlds are innovations, coming after the restriction, that they have all different types of changes, numbers, above, below, ascents, descents, couplings? from the aforesaid, it is clear that all of these changes ascents, descents, restrictions, and numbers are se

with the divisions in the concealments. all these concealments are only from the world of beria and below, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut, the souls do not yet exist, because there they are only in potential. the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya. nevertheless, the ten sefirot are considered godliness just as before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remains unc

ld of atzilut: partzuf keter atik 4/4 partzuf hochma aa 4/3 partzuf bina avi 3/2 partzuf za za 2/1 partzuf malchut nukva 1/0 the world of beria: partzuf keter atik 4/4 partzuf hochma aa 4/3 partzuf bina avi 3/2 partzuf za za 2/1 partzuf malchut nukva 1/0 the world of yetzira: partzuf keter atik 4/4 partzuf hochma aa 4/3 partzuf bina avi 3/2 partzuf za za 2/1 partzuf malchut nukva 1/0 the world of assiya: partzuf keter atik 4/4 partzuf hochma aa 4/3 partzuf bina avi 3/2 partzuf za za 2/1 partzuf malchut nukva 1/0 world/partzuf reshimo de name hitlabshut/aviut world/partzuf reshimo de name hitlabshut/aviut t h e pa t h o f k a b b a l a h 182 the screen now rises from tabur and is once more at the peh. because of that, it feels the upper light in the rosh, which demands to be accepted. that

imo from the screen is then lost and a zivug (spiritual mating) is made on a new reshimo. r e s h i m o t t h at c r e at e pa r t z u f i m reshimot from the aviut of the screen of the worlds: world of keter world of ak aviut 4 (dalet) world of hochma world of atzilut aviut 3 (gimel) world of bina world of beria aviut 2 (bet) world of za world of yetzira aviut 1 (aleph) world of malchut world of assiya aviut 0 (shoresh) when the entire reality expands until there is not a single reshimo left in the screen, it is the end of the world of assiya. malchut of the world of atzilut creates yet another partzuf, called adam ha rishon (the first man. that partzuf was broken and divided into many parts that fell below the world of assiya, to a place called this world. the smallest reshimo in the bro

low tabur de galgalta was divided into four parts: 1. the place of the world of atzilut, where light of wisdom can shine. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 199 2. the place of the world of beria under the parsa. no light of wisdom is allowed there, only light of mercy. 3. the place of the world of yetzira below the world of beria. 4. the place of the world of assiya below the world of yetzira. holiness ends at the end of the world of assiya. below it there are: 1. the barrier the border between spirituality and corporeality, which separates the world of assiya from the point of this world. 2. the place of this world. 3. our world. c h a p t e r 3 .1 3 t h e wo r l d o f n e k u d i m the entire process of the descent of nekudot de sag below tabur de ga

remained contained in the ahp, the vessels of reception. but in and of themselves, these vessels are vessels of bestowal, hence the light can expand in them. therefore, once the world of atzilut comes out, malchut of atzilut rises to avi and performs a zivug on the vessels of bestowal inside the vessels of reception. she creates the world of beria, then the world of yetzira, and then the world of assiya. the zivug on ge in the vessels of reception of bet de aviut creates the world, beria; the zivug on ge in the vessels of reception of gimel de aviut creates the world, yetzira; and the zivug on ge in the vessels of receptions of dalet de aviut creates the world, assiya. the third sorting takes out the vessels of reception that were mixed with the vessels of bestowal. that sorting and correc

THE PATH OF KABBALAH

to the creator. when there is a screen there is no need for the curtain, because the screen can resist the light. what is the division of the 125 degrees that our way consists of? there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are divided by the intensity of their will to receive, and form two groups: galgalta and eynaim

we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there are three ascents altogether, or better phrased, there is an ascent from each of the places of the worlds of beria, yetzira, and as

eginnings of the month. those are given to a person only for the reason that he has already corrected his vessels of bestowal, wants nothing for himself and is already in the world of atzilut. the first act the ascent will be the joining of the ahp dealiyah of the world of beria; the second will be done by adding the ahp of the world of yetzira, and the third the adding of the ahp of the world of assiya. when a person has already climbed these three degrees, there is the correction of the stony heart, constituting the end of correction. we can either feel pleasure from receiving or from giving. the pleasure from giving is felt in the vessels of bestowal while the pleasure from receiving is felt in the vessels of reception. but both types of vessels are corrupted in us. the easiest to corre

sist the temptation; his education will be insufficient for that sum. the same applies to spirituality: where there is the light of nefesh, we work for the creator without any difficulty, feel him, maintain contact with him and enjoy ourselves because we want to please him. we have a sufficient screen for this degree that protects us from receiving for ourselves. that state is called the world of assiya. then, as a result of the study and the additional efforts we make, we acquire a screen over a greater measure of egoism, that of aviut aleph (1st degree coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing for a larger sum of money, say $1000. in such a case we pass from the world of assiya to the world of yetzira. in the s

ppens, we become able to keep the law of the world we are in and therefore do not need the law; we rise above it and keep it of our own conscious decision. since our soul consists of five parts, we must acquire five separate screens in power, according to the coarseness of the egoism: we cross the barrier when we acquire a screen of root coarseness, and attain the spiritual degree of the world of assiya. a screen for 1st degree coarseness raises us to the degree of the world of yetzira. a screen for 2nd degree coarseness raises us to the degree of the world of beria. a screen for 3rd degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for 4th degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon the soul ascends to the

oarseness raises us to the degree of the world of atzilut. and finally, a screen for 4th degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. this is how the soul acquires the

ity to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. this is how the soul acquires the screens in the root coarseness of the world of assiya and goes over to the first screen of the 1st degree coarseness of the world of yetzira. the soul continues this way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman in our w

ul continues this way until it crosses all the worlds and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman in our world. the birth of the soul is the transition from root, to 1st degree coarseness, from the world of assiya to the world of yetzira, which corresponds to the birth of a baby in 24 of 273 our world. in the world of beria the soul undergoes a two year phase of sucking, during which the soul evolves and receives light that gradually increases its screen. but in the world of beria the soul is still in a state of katnut (meaning its only got vessels of ge. beyond the world of atzilut begins the gradua

the ways are common to all, each person experiences them differently. in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is in fact the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way adam kadmon, atzilut, beria, yetzira, assiya. below the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five

barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five worlds- adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. thus, the total number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not made of marble or stone, they are inside us. they are degrees of internal spiritual development. when a person changes something inside himself, he ascends by one degree. when he changes ano

not defined. chapter 7.4 a holiday as a means for correction..error! bookmark not defined. chapter 7.5 questions& answers..error! bookmark not defined. chapter 7.6 talk..error! bookmark not defined. 49 of 273 part two: phases of spiritual evolution 50 of 273 chapter 2.1 the purpose of creation a talk there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree the world of ein sof, while our soul is still clothed in our corporeal body and thus attain complete unification with the creator. the properties of the egoism change in every degree, according to the properties of the creator, until finally the egoism i

to perform any kind of work with the egoism, though it is still unable to receive for the creator. when the soul corrects its aim to give in the degree of keter, it means that it is now able to overcome its weakest egoism and can refrain from receiving anything for itself. at that point it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier an

to such an extent that the evil that we see and hear of will be perceived as good in our eyes. that is the only thing we must concern ourselves with, that in the process of the correction of the vessels and the spiritual degree where the bounty comes from, we will see how good he is to us and to the entire world. a person who is still climbing the degrees of the first spiritual world the world of assiya (called all evil- still feels what happens as bad. for that reason he is regarded as evil. later on, when he enters the world of yetzira (called half bad and half good, he feels what happens as good and bad intermittently. it is as though he is in between them, not knowing precisely which mark to give them. the world of beria is called almost good. when one corrects one s vessels enough to

omeone is in a state of seeing the creator s face, his soul is ready to receive the light of the creator, and he instantaneously and naturally receives it. the spiritual world is different to our own in the sense that every desire is immediately answered. baal hasulam writes that the attribute of malchut that is clothed in the worlds is called the self. that attribute spreads down to the world of assiya, where one feels 85 of 273 it as an independent entity. the self always remains, but its form is corrected. when one corrects his self, he immediately begins to feel the creator. the breaking of the vessels played a major and positive role in continuing the process of correction of the desires. without it we would always remain in the still, vegetative, and animate degree and would never be

led and act in a person subject to the condition that he practices "torah and mitzvot, not in order to receive any reward for himself, but only in order to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. he attains those five degrees from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in totality 125 degrees from this world to the top of the ladder. by practicing "torah and mitzvot" in order to bring contentment to the creator, a person slowly merits and attains (degree by degree) the vessels of the will to bestow. this way a person climbs these degrees one by one, until he reaches complete equivalence

with a true adhesion. this is the goal of creation, and is the only reason for which man was created. once a person knows all this, he is permitted to study the wisdom of kabbalah without any fear of anthropomorphism. because studying kabbalah without proper guidance confuses the student: on the one hand, all the sefirot and partzufim (spiritual objects) from the world of atzilut to the world of assiya are complete godliness and are united with the creator. however, how could it be possible that this should be of godliness: that all of the worlds are innovations, coming after the restriction, that they have all different types of changes, numbers, above, below, ascents, descents, couplings? from that which was explained it is clear that all of these changes- ascents, descents, restriction

alments. 110 of 273 all these concealments are only from the world of beria and under, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut the souls do not yet exist, because there they are only in potential. despite the fact that the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya, the ten sefirot are nonetheless considered to be godliness just like before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remai

atik 4 4 partzuf hochma aa 4 3 partzuf bina avi 3 2 partzuf za za 2 1 partzuf malchut nukva 1 shoresh the world of beria: 130 of 273 partzuf keter atik 4 4 partzuf hochma aa 4 3 partzuf bina avi 3 2 partzuf za za 2 1 partzuf malchut nukva 1 shoresh the world of yetzira: partzuf keter atik 4 4 partzuf hochma aa 4 3 partzuf bina avi 3 2 partzuf za za 2 1 partzuf malchut nukva 1 shoresh the world of assiya: partzuf keter atik 4 4 partzuf hochma aa 4 3 partzuf bina avi 3 2 partzuf za za 2 1 partzuf malchut nukva 1 shoresh reshimot from the aviut of the screen of the worlds world of keter world of ak aviut 4 world of hochma world of atzilut aviut 3 world of bina world of beria aviut 2 world of za world of yetzira aviut 1 world of malchut world of assiya aviut shoresh when the entire reality exp

partzuf malchut nukva 1 shoresh reshimot from the aviut of the screen of the worlds world of keter world of ak aviut 4 world of hochma world of atzilut aviut 3 world of bina world of beria aviut 2 world of za world of yetzira aviut 1 world of malchut world of assiya aviut shoresh when the entire reality expands until there is not a single reshimo left in the screen, it is the end of the world of assiya. malchut of the world of atzilut creates yet another partzuf, called adam harishon (the first man. that partzuf was broken and divided into many parts that fell below the world of assiya, to a place called this world. the smallest reshimo in the broken vessel is called the point in the heart. that is what a person feels as desire for spirituality when he s awakened from above. these reshimo

ight of wisdom into the vessels of reception. as a result of that, the area below tabur degalgalta was divided into four parts: 1. the place of the world of atzilut where light of wisdom can shine. 2. the place of the world of beria under the parsa. no light of wisdom is allowed there, only light of mercy. 3. the place of the world of yetzira below the world of beria. 4. the place of the world of assiya below the world of yetzira. holiness ends at the end of the world of assiya. below it there are: 1. the barrier the border between spirituality and corporeality, which separates the world of assiya from the point of this world. 2. the place of this world. 3. our world. 144 of 273 chapter 3.13- the world of nekudim the entire process of the descent of nekudot desag below tabur degalgalta, th

remained contained in the ahp, the vessels of reception. but in and of themselves, these vessels are vessels of bestowal, hence the light can expand in them. therefore, once the world of atzilut comes out, malchut of atzilut rises to avi and performs a zivug on the vessels of bestowal inside the vessels of reception. she creates the world of beria, then the world of yetzira, and then the world of assiya: 158 of 273 the zivug on ge in the vessels of receptions of bet deaviut creates the world beria. the zivug on ge in the vessels of receptions of gimel deaviut creates the world yetzira. the zivug on ge in the vessels of receptions of dalet deaviut creates the world assiya. the third sorting takes out the vessels of reception that were mixed with the vessels of bestowal. that sorting and cor

Return to Occult Library Index



Related Matches
adam adept ain air altar angel angels angelic apocalypse aries assiah assiya astral atzilut averse binah bina birth black blue briah chesed chokmah consciousness corporeal correspond corresponds creation creator cross crown darkness death degree degrees demons descending descent desires divine earth east eden egoism egoistic element elements elemental elohim emanations energy evil existence father female fire five force forces form forms formation formative geburah gnostic god gods gold golden greek heaven heavens hebrew hierarchy hochma hod holy human humanity intellect kabalistic kabbalist qabalists kabalah kabbalah qabala qabalah kabbalistic qabalistic kadmon kether key king kings kingdom knowledge magic malchut malkuth manifest manifestation material matter mercury mercy microcosm mind mixed moon mother mystical nature negative neophyte netzach occult orange order orders paths pentacles people perception pharaoh physical plane planes planets power powers qlippoth qliphoth queen reality realm red ritual rose ruach satan secret sefirot sephira sephirah sephiroth set seven soul souls south sphere spheres spirit spirits spiritual spirituality square stars state states sun supernal swords symbol symbols symbolism tablet tarot temple tetragrammaton three throne tiphareth torah tree triangle universal universe veil venus vessel vessels wands water white wisdom world worlds yellow yesod yetzirah yetzira yhvh yod zodiac zohar


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn