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BRIAH,BRIYAH

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ALEISTER CROWLEY LIBER 777

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. 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

amaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim

crt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace 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 hh

ALEISTER CROWLEY LIBER CHANOKH

angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

earthy triplicity: heavy odours: weh note: on line 9, chi was omitted; lines 21& 32 bis, chi and tau there by error. these have been restored 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

ALEISTER CROWLEY SEPHER SEPHIROTH

ament yn 61 adon: master, lord nwd) nothing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals

0) mm union; an assembling 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

middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( g

long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lambs, sheep

um dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix *y r n y thunders *mym(r 921 insight, perception twlktsh 924 so the myhl) created man in his own image md)h t) myhl )rbyw wmlcb 925 the river of justice *nyd r)y 929 the treasures of the north nwpc twrcw) palace of the holy of holies (referred to the supernals) my#dq #wdq lkyh the world of briah (creation; referred to binah *h)yrbh mlw( 930 mocker *cl a record (ch *nwrkd archangel of malkuth *nwpldns perfect, whole *ml# ligure; jacinth; opal *m#l 932 the tree of the knowledge of good and evil (rw bw+ t(dh c( lambs, sheep *my#bk 933 the covenant of nakedness, or of the sabbath, or of the rainbow rw(mh tyrb of a memorial (see 964 *nwrkz god of the hebrews *myrb(h yhl) 934 a most pierc

ALEISTER CROWLEY THE QABALAH

to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which procee

he world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the 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 thi

ble of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by pal ontology, a question it is quite impertinent to discuss, there is no doubt the

the material 3, the spiritual 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 o

ALEISTER CROWLEY EQ I 5

b:tzaddi-final hb:resh hb:aleph- hb:vau hb:taw 32bis spirit hb:taw hb:aleph- hb:nun-final hb:yod hb:shin 31bis_ chart approximated_ xv. xiv. xiii. xii. xi. x. secret the four worlds parts 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 le

present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or the archetypal world, ovlm atziluth, olahm atziloth; and this world gave birth to three other worlds each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which pr

orld of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, 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 that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is t

table of correspondences, which one of our english brethren is making, will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like thesloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is 87 confirmed by palaeontology, a question it is quite impertinent to discuss, there is no doubt t

he spiritual 7, and all 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 (lifeles

ALEISTER CROWLEY EQUINOX EQ I 2 2

balance of the scales 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

ALEISTER CROWLEY EQUINOX EQ I 2

s formed the upright-fire-triangle of the measureless heavens: and their reflection formed 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 sephir

AN INTRO TO STUDY OF THE KABALAH

re humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. 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

metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. 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

iroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the 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 "cleans

are said to have perished one after the other; these worlds were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atziluth there dwell only the primary ten sephiroth of the adam oilah or archetype, perfect and immutable. in the second world of briah reside the archangels headed by "metatron" related to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious resemblance to the greek words met thronon, beside or beneath the throne of god; but this derivation is fanciful. he rules the other archang

BLAVATSKY H P ANTHROPOGENESIS

xtraordinary piece of religious literature- a true gnostic fossil- the human entity is the septenary ray from the one* just as our school teaches. it is composed of seven elements, four of which are borrowed from the four kabalistical manifested worlds. thus "from asia it gets the nephesh or seat of the physical appetites (vital breath, also; from jezirah, the ruach, or seat of the passions; from briah, the neshamah, and from aziluth it obtains the chaiah, or principle of spiritual life (king "this looks like an adaptation of the platonic theory of the soul's obtaining its respective faculties from the planets in its downward progress through their spheres. but the pistis-sophia, with its accustomed boldness, puts this theory into a much more poetical shape( 282" the inner man is similarly

BLUE EQUINOX

.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 to the office and t

CASE PAUL F THE BOOK OF TOKENS

gits to 11, the half of 22. the letter-name, d l th, is concealed in the saying "the lord is a man of war, because the hebrew for "man of war, used in exodus 15: 3, is 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 m

our animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects of the absolute. the lion corresponds to life, to the element of fire, to atziluth, the archetypal world, to yod in i h v h, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, 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 ass

DION FORTUNE MYSTICAL QABALA

to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into 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 name

ellect, being the content of consciousness, is essentially synthetic. these terms, however, are apparently taken from a somewhat crude translation of the hebrew names given to the four levels into which the qabalists divide manifestation. 18. these four levels permit of yet another grouping 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

f classification the ten holy sephiroth are considered as appearing in each qabalistic world upon another arc or level of manifestation; so that just as am soph aur, the limitless light 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

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 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 n

e bible cannot fail to have observed that god is referred to under divers titles, as the lord, as the lord god, as the father, and by several other appellations. now these are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and 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

o [page 74] follow in these pages, for i believe it to be the correct because the correspondences 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

as associated with a particular sephirah. 12. section 6. the names of power assigned to each sephira -the god-name represents the most spiritual form of the force and is conceived of as representing the functiofliog 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

ce- correspondence in microcosm: the cranium. the sah. yechidah. 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 th

, for instance, is in all probability primarily electric, and this is 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 represen

ing, when countenance beheld not countenance. a king he is, because he rules all things according to his supreme and unquestioned will. in other words, it is the nature of kether that conditions all things, because all things are evolved from it. bearded he is, because in the curious symbolism of the rabbis every hair of his beard has significance. 20. the manifestation of the forces of kether in briah, the world of archetypal mind, is said to be through the archangel metatron, the prince of countenances, who tradition avers was the teacher of moses. the sepher yetzirah says of the tenth path, malkuth, that "it causes an influence to flow from the prince of countenances, the archangel of kether, and is the solirce of illumination of all the lights of the universe" thus plainly do we learn

vice: correspondence in microcosm: the left side 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. my

ge 132] if this caduceus be placed upon the tree when the tree is marked off to represent the four worlds of the qabalists, a glyph is formed which reveals the workings of the law of polarity in relation to the planes. this is a very important glyph, and yields a great deal to meditation. 29. from this we learn that when the soul is in a female incarnation it will function negatively inassiah and briah, but positively in yetzirah and atziluth. in other words, a woman is physically and mentally negative, but psychically and spiritually positive, and the reverse holds good for a man. in initiates, however, there is a considerable degree of compensation, for each learns the technique of both positive and negative psychic methods. the divine spark, which is the nucleus of every living soul, is

ence: vision of sorrow. virtue: silence. 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 tre

of love. virtue: obedience vice: bigotry. 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 coun

n their meditations upon the godhead are able to perceive telepathically these archetypal ideas in the mind of god, and by realising the practical application of them to the planes of form and the line this development will follow, produce concrete images in their own consciousness which serve to bring the abstract archetypal ideas down to the first of the planes of form, called by the qabalists, briah. 16. this, then, is the work that the masters perform in their special sphere, the sphere of the organising, upbuilding, constructive chesed on the pillar of mercy. the work of the dark masters, who are quite different from the black adepts, is performed in the corresponding sphere of geburah, on the pillar of severity, which will be considered in due course. the point of contact between the

er. virtue: energy. courage. vice: cruelty. destruction. 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 titl

ony of things. mysteries of the crucifixion. 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 for

hakra: nogah, venus. spiritual experience: vision 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

ne chakra: kokab, mercury. spiritual 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 di

l experience: vision of the machinery of the 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

ngel. virtue: discrimination. mystical qabala page 181 vice: avarice. inertia. correspondence in the microcosm: the feet. the anus. symbols: altar of the double cube. the equal-armed cross. the magic circle. the triangle of art. tarot cards: the four tens. ten of wands: oppression. ten of cups: perfected success. ten of swords: ruin. ten of pentacles: wealth [page 266] colour in atziluth: yellow. briah: citrine, olive, russet, and black. yetzirah: citrine, olive, russet, and black, flecked with gold. assiah: black, rayed with yellow. i 1. it will be observed that the conformation of the tree falls naturally into three functional triangles, but that malkuth participates in no such triangle, but stands apart, and it is said by the qabalists that it receives the influences or emanations of al

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

wish or expect. there is no doubt that brewster came out of the affair badly. he was guilty of misrepresentation when he refused to stand by his original puzzlement at the seance, and thereby was criticized for later contradicting himself. what he actually exclaimed at the time was typical of the last ditch materialist unable to believe his own senses: spirit is the last thing i will give in to! briah in the kabala, briah is the third of the three stages of spirit progress, the three original ranks or classes. men are called upon to proceed from the lower to the higher. in the apocalypse briah is represented as the feet of the mighty angel with the face of the sun. briccriu an ulster chieftain surnamed of the poisoned tongue, mentioned in the myth of cuchulain, a medieval irish romance. i

FULLER J F C SECRET WISDOM OF THE QABALAH

m of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom

these seven infernal halls [or hells] are sub-divided into endless compartments, so as to afford a separate chamber of torture for every species of sin. the 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 re

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

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; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although

esirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this he revised continually, creating the final form of the rituals under the titles of'mysterium briah'and'mysterium atziluth, in the late 1930s. these were printed between 1937 and 1943 and constitute the summationofwaite's mystical philosophy in dramatic form. their correct performance requires such 267an exalted stateofconsciousness on the partofeach of the participants that theirworkingwas--andis-virtuallyimpossible. below this level, however, theorderthrived. waite saw hisorderas a relig

GILBERT THE MAGICAL MASON

o a more and more conceiv255 able existence; formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world 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

he constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning, and the compositionofthe sacred 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 mus

it, is named in tobit. iii. 8. lucifer, is named in isaiah xiv. 12. apollyon, 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

oah, with his three sons, 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

nduchristian paul god god god god theos deus atma spiritualspiritaugoeides spiritusbuddhisoul1humanphrenanimusrmanas soulnousmenssoulisoulman1psuche animakamaanimal soulthumosvita prana bios pneuma linga eidolonumbrasarirabodybody bodysthula soma corpus sariraofmanhebrew kabalistic egyptian emblems.,atziluth an axe of green jade, yechidah yod kether neter a god or deified manira shining form (but briah may be good or bad) neshamah khou heh ph 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 ar

GILBERT THE SORCERER AND HIS APPRENTICE

thesix sephiroth from chesed 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

d upon as mediators. but at the incarna" tion of christ, thosewhobelieved 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 i

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 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

een, knave, and knight; 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, t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hich all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of 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 spiri

goal for those on the terrestrial path. the plane of the life spirit this plane is also known as the intuitional plane. it is the 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 t

his world is known as the treasury of light or the pleroma. chasm the rulers of this world, the powers of darkness. this world is known as the world of the archons. fig 8 gnostic theurgy page 37 primary. the seven planes. four worlds. lifeforms. rosicrucian kabbalah traditional static. divine plane. atziluth. source. static. plane of virgin spirits. atziluth. gods. static. plane 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

on naturally. the average human experiences life through his instincts (the soul) and through his 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

, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is not possible to achieve a state of perfect balance, 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

t chasm, there are actually two breeches in the emanation scheme. there is the great chasm or abyss between the supernals and the lower seven centres, and the lesser veil or paroketh which divides the lower tree from the higher spiritual dimensions. the supernals form the treasury of light in the world of atziluth, while below everything is a mixture of static and dialectic, aeons and archons. in briah and the upper reaches of yetzirah the forces are fixed, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or abyss is of great significance to the gnostics. it is the division between the light world and the archons, it is described variously as a wall, palisade, turnstile and portal. it is seen as the great divide or barrier (horos, and is sa

ur worlds. these four worlds as seen as the four stages of the 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 attribu

ifestation. 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 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

nt. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and for

the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and form and embodies the light forms of briah. kether matraton. chokmah. raziel. binah. tsaphkiel. chesed. tsadkiel. geburah. kamael. tiphareth. michael. gnostic theurgy page 97 netzach. haniel. hod. raphael. yesod. gabriel. malkuth. sandalphon. yetzirah: the world of air yetzirah is the world of fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces

ng this divine name using substitute terms such as lord and king. while the old testament accounts have corrupted the name and used it to designate a warrior like archon, the original formulae is still valid and of value. this again illustrates how the origjnal gnosis has unwittingly been passed down inside and behind a text which teaches the exact opposite. y yod atziluth initial force fire h he briah divine pattern water v vau tiphareth activity air h he malkuth result earth fig 30 yod start of rite start of operation he invocation calling down forces vau evocation calling up forces he manifestation integration fig 31 gnostic theurgy page 110 yod will represent a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, th

: mithra/christ rising sun (logos) gnostic theurgy page 121 the nature of the solar currents the energies which are emanated from the solar sphere have certain distinct characteristics. these characteristics help us to appreciate the nature of both x and y forces. the major traits of these energies is that they are all pervasive, and interpenetrate all levels of the intermediate and lower worlds (briah and below. they are contractive and expansive, which means they may be magnified to fill a temple space, or concentrated to act through a talisman or icon. both energies are manipulatable, that is, they can be modified and utilised through the trained will of the gnostic. at the same time, this manipulation is only valuable if controlled by the true self, as these energies will bring about s

GOLDEN DAWN RITUALS U1

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 consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the

he 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 macrocosm of the qlippoth. this evil persona has its parts and division

GOLDEN DAWN RITUALS ZAM4

light in extension" followed by the sign of silence. step 15 let the adept now descend at his or her own pace and close with the usual banishind the advanced meditation of rah ynda r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 this meditation is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be fl

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

estern occultism uses these terms because of their correspondences. cosmic water is somewhat like physical 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 t

respond to the body 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 formativ

GREY W G CONDENSATION OF KABBALAH

hich god did no more than conceive the bare idea of anything, such as wet-dry, light-dark, and hard-soft, and so forth. because kabbalists saw this as a direct act of god they classified it by a 3 figure 1 development of spheres figure 2 original position of spheres figure 3 spheres after the fall different god-aspect for each sphere, and saw it as a continuous process through all the spheres. 2. briah or creation wherein originated consciousness became somewhat more defined by individual archetypes known as archangels, one per sphere into clearer categories like- a light sky, a hard metal, a wet ocean. then originated and created consciousness was handed over to whole specialist orders of intelligences called angels, one type per sphere into the next condition of: 3. yetzirah or formation

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

alistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic 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

by considering it as 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 i

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

cture and leading ideas. an introduction to the text appears on pages 27-29, the translation on pages 117-120 (of the 64 paragraphs established by gruenwald, alexander s translation includes 1, 2, 6-8, 10, 12-19, 23, 25, 27-30, 37, 39, 40, 43, 45, 49, 53, 56-58, 61, and 64* purists might fault friedman and others for choosing the word creation for yezirah. conventionally, creation is reserved for briah, and formation is applied to yezirah, even as emanation is used for azilut and making or action is used for asiah. 20073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at t

KNOWLEDGE LECTURE FIVE

of these especially to tiphareth. malkah 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 c

KNOWLEDGE LECTURE THREE

the elements; some are good and some are evil. 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

KNOWLEDGE LECTURE TWO

yer as said in the closing of the zelator grade. let him meditate upon 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, sheme

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

an angel, and in sotah, where he is regarded as edom s angelic prince guardian. he is equated with the serpent who tempted eve and, by seducing her, became the father of cain in the sayings of rabbi eliezer. in the zohar he is the dark angel who wrestled with jacob at peniel. sammael is also cited in waite s the holy kabbalah, as the severity of god, and as fifth of the archangels of the world of briah, where he corresponds to the sefira geburah. in baruch iii and in the ascension of isaiah, sammael and satan are used interchangeably. sammael also has a literary presence, as in longfellow s lengthy poem the golden legend, where he is mentioned as the angel of death. see also demons; fallen angels; satan for further reading: davidson,gustav. a dictionary of angels including the fallen angel

LIBER 141

hypothesis, investigating 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

en "with god all things are possible" however, god himself is not found to interfere arbitrarily with the course of nature, but to work within his laws. let the adept act not otherwise. ix of the course of the moon, and her influence it is said that the second party is useless, even dangerous, when the influence of the moon first shews itself [yet the motion of the earth, implying great causes in briah and yetzirah, must be difficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the seco

LIBER 777

ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 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

samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim

t tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace 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 hh

LIBER CHANOKH

ngle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed

LIBER CLXV A MASTER OF THE TEMPLE

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 to the office and t

LIBER LVII

to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which procee

he world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the 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 thi

ble of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by palaontology, a question it is quite impertinent to discuss, there is no doubt the

the material 3, the spiritual 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 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 .esse

LIBER MMCMXI NOTE ON GENESIS

. iii.third symbol. by producing the paths whereby the forces of the three (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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

orlds and the generations of living things. the three flame-like points of the letter have long been used to conceal 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 creat

first glory, and the name of the eighth power of god was elohim tzaboath, which means lord god of hosts. from a 8 came a 9, the first foundation, and the name of the ninth power of god was shaddai, el chai, which means omnipotent. from a 9 came a 10, the first kingdom, and the name of the tenth power of god was adonai melekh, which means god. from a 10 came b 1, the second crown, and the world of briah was established. the ten emanations from a 1 to a 10 inclusive are called the foundations of all creations. the qabbalists designate them the ten roots of the tree of life. they are arranged in the form of a great human figure called adam qadmon--the man made from the fire mist (red dirt, the prototypic universal man. in the atziluthic world, the powers of god are most purely manifested. the

f light are less brilliant and more tangible, and are here referred to as ten great spirits--divine creatures who assist in the establishment of order and intelligence in the universe. as already noted, b 1 is born out of a 10 and is included within all the spheres superior to itself. out of b 1 are taken nine globes--b 2, b 3, b 4, b 5, b 6, b 7, b 8, b 9, and b 10--which constitute the world of briah. these ten subdivisions, however, are really the ten atziluthic powers reflected into the substance of the briatic world. b 1 is the ruler of this world, for it contains all the other rings of its own world and also the rings of the third and fourth worlds, c and d. in the world of briah the ten spheres of light are called the archangels of briah. their order and powers are as follows: from

7, the second victory; it is called haniel, the grace of god. from b 7 came b 8, the second glory; it is called raphael, the divine physician. from b 8 came b 9, the second foundation; it is called gabriel, the man-god. from b 9 came b 10, the second kingdom; it is called sandalphon, the messias. from b 10 came c 1, the third crown, and the world of yetzirah was established. the ten archangels of briah are conceived to be ten great spiritual beings, whose duty is to manifest the ten powers of the great name of god existent in the atziluthic world, which surrounds and interpenetrates the entire world of creation. all things manifesting in the lower worlds exist first in the intangible rings of the upper spheres, so that creation is, in truth, the process of making tangible the intangible by

ale towards the center, a 1 being the highest and d 10 the lowest sphere of creation. while a 1, the ruler of creation, controls the circles marked a, b, c, and d, it is less than the three rings of ain soph--x 1, x2, and x3--and therefore 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

he hierarchy is called gamaliel, the obscene; the archdemon is lilith. from d 9 came d 10, 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 yetzi

pheres of light. therefore man is called the microcosm--the little world, built in the image 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 for

her, and binah, the great mother. these two are usually referred to as abba and aima respectively--the first male and the first female, the prototypes of sex. these correspond to the first two letters of the sacred name, jehovah, ihvh. the father is the, or i, and the mother is the, or h. abba and aima symbolize the creative activities of the universe, and are established in the creative world of briah. in the sepher ha zohar it is written "and therefore are all things established in the equality of male and female; for were it not so, how could they subsist? this beginning is the father of all things; the father of all fathers; and both are mutually bound together, and the one path shineth into the other--chochmah, wisdom, as the father; binah, understanding, as the mother" there is a dif

lishment of unity within himself can man regain his primal spiritual state. according to the isarim, the secret doctrine of israel taught the existence of four adams, each dwelling in one of the four qabbalistic worlds. the first, or heavenly, adam dwelt alone in the atziluthic sphere and within his nature existed all spiritual and material potentialities. the second 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 spirit

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

with all gentleness of manner. again we command ye with vehemence, and we exorcise ye with constancy, that ye and all your comrades come unto us in an agreeable and gracious manner like the breeze, to accomplish successively our various commands and desires. come ye, then, by the virtue of these names by the which we exorcise ye; anai, chhad, transin, emeth, chaia, iona, profa, titache, ben ani, briah, theit; all which names are written in heaven in the characters of malachim, that is to say, the tongue of the angels. we then, by the just judgment of god, by the ineffable and admirable virtue of god, just, living, and true, we call ye with power, we force and exorcise ye by and in the admirable name which was written on the tables of stone which god gave upon mount sinai; and by and in th

MICHAEL WYNN THE SOUL TRAVELERS

re of reality, the number of universes, and the rulers of those universes. in the kabala, the 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 i

MORALS AND DOGMA

manifested by the creative thought. to compare littleness with infinity--arkwright, as inventor of the spinning-jenny, and not the _man_ arkwright _otherwise_ and _beyond that. all we can know of the very god is, compared to his wholeness, only as an infinitesimal fraction of a unit, compared with an infinity of units. in the world of creation, which is that of second causes [the kabalistic world briah, the autocracy of the first principle is complete, but we conceive of it only as the cause of the second causes. here it is manifested by the binary, and is the creative principle passive. finally: in the third world, yezirah, or of formation, it is revealed in the perfect form, the form of forms, the world, the supreme beauty and excellence, the created perfection. thus the principle is at

th, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kabalah in its four worlds of spirits _aziluth, briah, yezirah, and _asiah, or of _emanation, creation, formation, and _fabrication, one inferior to and one emerging from the other, the superior always enveloping the inferior; its doctrine that, in all that exists, there is nothing purely material; that all comes from god, and in all he proceeds by irradiation; that everything subsists by the divine ray that penetrates creation; and all is unit

at from those below. hence in him was nephesch [psyche _anima infima, the lowest spiritual part of man _soul, from the world asiah, which is one letter _he_ of the tetragrammaton _ruach [spiritus _anima media, the next higher spiritual part, or _spirit, from the world yezirah, which is the _vav_ of the tetragrammaton; neschamah [the highest spiritual part _mens_ or _anima superior, from the world briah, which is the other letter _he; and neschamah leneschamah, from the world atsiluth, which is the yod of the tetragrammaton. and these letters [the sephiroth] were changed from the spherical form into the form of a person, the symbol of which person is the balance, it being _male_ and _female. hakemah on one side, binah on the other, and kether over them: and so gedulah on one side, geburah o

comparison. pain, in the human being, is a feeling or sensation. it must be _produced. to produce it, there must be, not only the _capacity_ to _produce_ it, in the nerves, but also the _power_ of _generating_ it by means of that capacity. this generative power, the passive capacity which produces, and the pain produced, are like hakemah, binah, and daath. the four worlds or universals, aziluth, briah, yetzirah, and asiah, of emanation, creation, formation, and fabrication, are another enigma of the kabalah. the first three are wholly _within_ the deity. the first is the universe, as it exists potentially in the deity, determined and imagined, but as yet wholly formless and undeveloped, except so far as it is contained in his emanations. the second is the universe in idea, distinct within

hus both human and divine: and the _apparent_ antagonisms in his nature are a real equilibrium _if he wills it shall be so; from which results the harmony, not only of life and action, but of virtue and perfection. to understand the kabalistic idea of the sephiroth, it must be borne in mind that they were assigned, not only to the world of emanation, aziluth, but also to each of the other worlds, briah, jezirah, and asiah. they were not only attributes of the unmanifested deity, not only himself in limitation, but his actual manifestations, or his qualities made apparent as modes; and they were also qualities of the universal nature--spiritual, mental, and material, produced and made existent by the outflow of himself. in the view of the kabalah, god and the universe were one, and in the o

ire, and to combine them according to their natural weight. ten parts of air make one of water; ten of water, one of earth; and ten of earth, one of fire; the whole by the active symbol of the one, and the passive symbol of the other, whereby the conversion of the elements is effected" the allusion of the ritual, here, is obviously to the four worlds of the kabalah. the ten sephiroth of the world briah proceed from malakoth, the last of the ten emanations of the world aziluth; the ten sephiroth of the world yezirah, from malakoth of briah; and the ten of the world asian, from malakoth of yezirah. the pass-word of the degree is given as _metralon, which is a corruption of metatron, the cherub, who and sandalphon are in the kabalah the chief of the angels. the active and passive symbols are

ll things: it is the father of fathers, and in it are the beginning and end of all things. microprosopos, the second universal, is the issue of wisdom, the father, and binah, the mother, and is composed of the six numerations, geburah, gedulah, and tephareth, netsach, hod, and yesod; is represented under the form of a man, and said to have at first occupied the place afterward filled by the world briah [of creation, but afterward to have been raised to the aziluthic sphere, and received wisdom, intelligence, and cognition [daath] from the supernal wisdom and intellectuality. vau, in the tri-literal word, denotes these six members of microprosopos. for this latter is formed after the fashion of macroprosopos, but without kether, the will, which remains in the first prototype or universal; t

num was crushed into a formless mass, lest the malignant demons created from the fragments of the others should receive bodies from it, since from it came bodies and vitality [nephesch. from the fragments of the vessels came all evils; judgments, turbid waters, impurities, the serpent, and adam belial [baal. but their internal light re-ascended to binah, and then flowed down again into the worlds briah and yezirah, there to form vestiges of the seven numerations. the sparks of the great influence of the shattered vases descending into the four spiritual elements, fire, air, water, and earth, and thence into the inanimate, vegetable, living, and speaking kingdoms, became souls. selecting the suitable from the unsuitable lights, and separating the good from the evil, the deity first restored

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er as said in the closing of the zelator grade. let him meditate upon 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

me are good and some are evil. an 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 tw

to tiphareth. malkah i l 3 9 t h e queen, 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 ac

masculine or king's scale. it is the key of the forces which lie in qesheth the 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 t

d to malkuth with 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

an 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 consciousness, as daath is the spiritual con106 the golden dawn: volume i book one sciousness, tiphareth the human consciousness, and yesod the automatic consciousness. it is the divine consciousness because it is the only part of man <215> which can touch the all-potent forces. behind yechidah are angelic and archangelic forces

e 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 macrocosm of the qlippoth. this evil per <216> sona hath its parts a

rchangel (with four wings) robed in glistening white, and crowned. in one hand, the right, he held a species of trident, and in the left a cup filled to the brim with an essence which appeared to be derived from above. this essence, brimming over, poured down below on either side. from the overflowing or overrunning of this cup, which derives its essence from atziluth, apparently the cup being in briah, the world of yetzirah obtains its moisture. it is there differentiated into its various operative forces "these operative forces are represented by angels each with <46> their respective office in the world of moisture. these forces working in yetsirah, when descending and mingling with the kether of assiah, are initiating the force of that which we as human beings call moisture" the vision

the sigils of the forces under binah, the third sephirah. incidentally, the sigils for the plane of a sephirah are always worked out on this system in this order: first. sigil of the sephirah-binah. second. sigil of the divine name, representing the force of the sephirah in the world of atziluth. for binah, yhvh elohim. third. the sigil of the archangel, representing the force of the sephirah in briah-tzaphqiel. fourth. sigd of the choir of angels, representing the force of the sephirahin yetzirah-aralim. fifth. the sigil of the sphere of the planet representing the force of the sephirah in assiah-shabbathai. finally, the sigils of any other names whose numbers have some relation to the powers of the sephirah or its planet <60> yet these latter (the sigils of the intelligence and spirit)

of in the construction of a telesmatic image. in building up such an image, you can either imagine it astrally before you, or paint the actual resemblance. care should however be taken to pro488 the golden dawn: volume n book seven nounce the divine names belonging to the world under which the telesmatic image under course of construction would fall. thus to atziluth are allotted deific names. to briah, archangelic and so on. it is also useful to employ the sephirotic nameswhich are comprised in the special world to which the telesmatic image is allotted. it is well to note that the four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are a

rchangelic and so on. it is also useful to employ the sephirotic nameswhich are comprised in the special world to which the telesmatic image is allotted. it is well to note that the four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are applied. briah is creative and originative, and to it certain great gods called archangels are allotted. yetzirah is formative and angelic orders are allotted thereunto. assiah which is the material world consists of the great kingdoms of the elementals, human beings, and <65> in some cases of the qlippoth- though these latter really occupy the planes below assiah. from these remarks it will be seen that a

at gods called archangels are allotted. yetzirah is formative and angelic orders are allotted thereunto. assiah which is the material world consists of the great kingdoms of the elementals, human beings, and <65> in some cases of the qlippoth- though these latter really occupy the planes below assiah. from these remarks it will be seen that a telesmatic image can hardly apply to atziluth; that to briah it can only do so in a restricted sense. thus a telesmatic image belonging to that world would have to be represented with a kind of concealed head, possessing a form shadowy and barely indicated. telesmatic images, then, really belong to yetzirah. therefore it would be impossible to employ the telesmatic image of a divine name in atziluth, for it would not represent that in the world of atz

our (light) proceedeth the influence unto eheieh, the kether of atziluth. and the connecting thread of the ain soph is extended through the worlds of the ten sephiroth and is in every direction. as the ten sephiroth operate in each sephiroth, so will there be a kether in every malkuth, and malkuth in every kether. thus: adonai melekh will be the malkuth of atziluth, metatron will be the kether of briah. sandalphon metraton will be the malkuth of briah. nephesch ha-messiah chaioth ha qadesh will be the kether of yetzirah. aschim will be the malkuth of yetzirah <247> rasi-iith ha gilgalim, the kether of assiah. cholem yesodoth, the malkuth of assiah. thaumiel, the kether of the qwpoth. the symbol of the connection between malkuth of yetzirah and kether of assiah will be of a form somewhat re

osing or crossing waves. but the watery forces only move in their respective pre-ordained courses; they cannot leave their limits and enter upon the domain of others. water, like fire, is unarrested and undulating, and like air and earth it can act diagonally or square-wise, containing the potential force of air and earth. they are the queen of the tarot, and binah. they are the aimah, and are of briah. the bishops are subtle and sharp, airy in quality, moving rapidly, but 696 the golden dawn: volume iv book nine easily arrested in their course. they clash not with opposing bishops, and the friendly airs support each other in attack and defence. where the active airs whirl the passives cannot come. they are the forces of the princes, and of yetzirah, the son. the rooks are the heavy resist

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

ree 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 is signified simply b

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

rself the wings of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one foot upon the earth and another on the sea, is truly a kabalistic panthea. his feet represent the equilibrium of briah, or the world of forms; his legs are the two pillars of the masonic temple, jakin and boaz; his body, veiled by clouds, from which issues a hand holding a book, is the sphere of yetzirah, or initiatory ordeals; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized

ark, and their heads were turned to the four corners of the mercy-seat, which they covered with their wings inclined archwise, thus overshadowing the crown of the golden table, which they sustained upon their shoulders, facing one another at the openings and looking at the propitiatory, as shown in the figure above. the ark, moreover, had three parts or stages, representing atziluth, yetzirah and briah. the three worlds of the kabalah: the base of the coffer, to which were fitted the four rings of two levers, analogous to the pillars of the temple, jakin and boaz; the body of the coffer, on which the sphinxes appeared in relief; and the cover, overshadowed by the wings. the base represented the kingdom of salt, to use the terminology of the adepts of hermes; the coffer, the realm of mercur

SEPHER YETZIRAH WESTCOTT

c world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra dtzenioutha" may be fittingly considered to be an aziluthic work, treating of the emanations of deity alone; and there was doubtless a fourth work assigned to the world of briah -the second type, but i have not been able to identify this treatise. both the babylonian and the jerusalem talmuds refer to the "sepher yetzirah" their treatise, named "sanhedrin" certainly mentions the "book of formation" and another similar work; and rashi in his commentary on the treatise "erubin" considers this a reliable historical notice.other historical notices are those of saadya ga

ement of aesh, fire, and mim, water; and also shem, name; the name is ihvh, attributed to the elements. shma is in chaldee a name for the trinity (parkhurst. shmsh is the sun, and light, and a type of christ, the sun of righteousness. malachi iv. 2. 37. were produced. the hebrew word bra, is the root. three hebrew words are used in the bible to represent the idea of making, producing or creating. briah, briah, giving shape, genesis i. 1. oshih, ashiah, completing, genesis i. 31. itzirh, yetzirah, forming, genesis ii. 7. to these the kabalists add the word atzlh, with the meaning of "producing something manifest from the unmanifested" emanation shin aleph mem macrocosm primal fire spirit primal water universe heavens atmosphere the earth elements terrestrial fire air water man head chest be

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

imes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever changing. in magick, its color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the element of change and passion. it is full of energy and is the essence of magick and life. its color in magick, is red, and it is employed in spells of passion, energy, purification and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements

THE KEY TO THE MYSTERIES

e itself is taken from revelations chapter 10 and is roughly divisible into four parts. the top contains a human head and upraised left hand in a shaded semi-circle under an arch of three curved lines. the hand is palmer, thumb out, first and middle fingers upright and two remaining fingers to palm "microprosopus" is written horizontally above the arch "gnosis" to the left and "atziluth "jezirah "briah "sulphur" to the right in rows. following the arch outside to the left is "eis ths. following the arch outside to the right is "gr:alpha-iota-omega-nu-alpha-sigma alpha-mu-eta-nu- greek is difficult to tell from latin letters here, and the first part looks very much like "aiwvas, almost crowley's "aiwass" and very possibly a subconscious inspiration for it. there is a suggestion of a nimbus

ve- even harder to recognize, but this is the usual position for "omega. the third section from the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a sea to the right" gr:eta beta-alpha-sigma-iota-lambda-epsilon-iota-alpha (the kingdom) is written on the base of this rock. the rectangular fra

ps> 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 writings ought to be read, that is

THE MAGICIAN S KABBALAH

t (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however, the basic idea is that the universe is broken down into four layers of functionality, each of which resonates with the others. a more practical example of a "four worlds" application is in business planning, where the layers are seen as strategic, tactica

this fourfold aspect. this judgement, of course, is that made by geburah once the first four sephiroth are in place. rudy rucker proposes the following conceptual tetrad to match jungs four modes, which i feel can be usefully referred to the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random patter

of complexity (such as a queen in a beehive, a sun in a solar system, or a company director. this is important to consider in defining which world is to be considered or worked with for the practical kabbalist. it may be that some contemplations or workings are best effected in assiyah or with the elemental beings, and others more effective by working with the archangels or the correspondences of briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that ke

e tens which are attributed to malkuth. the court cards are attributed 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 surrende

(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 as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, chockmah. in the world of briah, creation, two, or duality, is the essence of that creation. the two of swords is peace, but also it is also, according to crowley "silence and chastity as being the ideal purity of thought. duality in the world of formation signifies itself as choice, even at the level of sub-atomic particles, where choices may take place that split an infinite number of universes out from each point. the t

of understanding heh: into manifestation the numbers of binah are: bynh= 67 yhvh alhim= 672 tzpqial= 311 shbthai= 713 the number of binah is 67, which reduces to 13, the number of unity (achad) and love (abava, the binding elements of manifestation, and further to 4, the number of manifestation. obviously, binah contains 4 letters also. the number of the archangel tzaphkiel, relating to binah in briah, the world of creation, is 311, which by gematria equates to certain relevant words: qvrh; a beam, shelter, house (binah as container) gbvsh; crystallisation (binah as the formative process) shia; loftiness, summit, height (binah as eternal rest) also, shia "height, can be compared with mary "exalted, one of the key biblical aspects of binah. binah interacts with chockmah through the fourtee

christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother inviolate etc binah above the abyss of manifestation mirror of justice binah connecting to geburah seat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation

ockmah, space (binah, and time (chesed. the axiom of maria prophetissa applies to 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 l

rd 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 a number of limitation and restriction. the equal-armed cross 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, c

s as the passions, the reason, 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 titl

THE MIDDLE PILLAR

onsciousness. 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 excellent advice. we should point out, however, that not all psychotherapists are sympa

l four directions, alluding to the four 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 a

alhim. this name is also used for daath. the archangel tzaphkiel is also used for daath. 12 "beholder of god" or "the contemplation of god" 13. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than with the sephiroth. 14 "god" 15 "righteous of god" 16. elohirn gibor "god of battles" or "almi

listic 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 the sphere of sensation. see subfle body. auriel: see uriel. binah: hebrew word for "understanding" referring to the third sephirah on the tree of life. bitom: enochian word associated with the element of fire. briah: the qabalistic world of creation consisting of chokrnah and binah and attributed to the element of water. chakra: sanskrit word meaning "wheels" or "lotus flowers" refers to energy centers w i t h the aura that correspond to certain glands or organs within the body. chassan: hebrew angel associated with the element of air. chesed: hebrew word for "mercy" referring to the fourth sephrah on t

TYSON DONALD NEW MILLENNIUM MAGIC

circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments 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 p

the ten emanations of god that brought the uni- verse into being. 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 page

sts. the colors of the four elements 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, gem

s named after the 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 pe

TYSON DONALD THE POWER OF THE WORD

he four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects of the absolute. the lion corresponds to life, to the element of fire, to atzilutthh,e archetypal world, to yod in ihvh, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in ihvh, and to the sephirah binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirahth, e formative world, to vav in ihvh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiaht,h e material world, to the final

WESTERN MANDALAS OF TRANSFORMATION SR AL

e figures 10-k and 10-l. case noted that nearly all spellings of this phrase (which means "queen among the tarshishim forever, in the spirit of the dawning ones) are corrupt. they are either misspelled, they don't add up numerically, or the words don't make any sense, if they do add up. figure 11- figure 11-k figure 11-l: combined sigil of intelligence the number 369 is also the value of olahm ha-briah, figure 11-m or the world of creation. this world includes the sephiroth chesod and geburah (whose colors combine to make purple, or yesod's color on the tree) as well as tiphareth. this triangle represents the emanation of created forces, which in qabalah are called elohim. their association with the moon hints at the creative powers of reflection, and in this sense can be compared to the m

369: h-shvtmi: the shuhamite (2 kings 4: 8) 369: hshmdk: you be destroyed (locks. destruction is the foundation of existence (book of tokens. that is: peh=80=yesod 3321: theosophic extension of the planetary line 3321: mlka b-thrshishim od b-rvch shchrim: intelligence of the moon: queen of the tarshishim forever, in the spirit of the dawning ones (the tarshishim are a choir of angels assigned to briah, the creative world) mem finals equal 600 3321: on earth as it is in heaven (greek) chapter 12 the kamea of daath/pluto the magical numbers of the kamea of daath/pluto are eleven, 121, 671, and 7381. gematria for these numbers is in the correspondence tables at the end of the chapter. daath has seldom (if ever) been addressed as a planetary sephira in treatises that deal with magical squares

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

sonic virtues. 4 evangelists 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 tendenc

rom the lower tetrad 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 hers

, splendor, passive; 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

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

he foundation upon which 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 diagram

gi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower 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 d

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

fferences between the two systems produces a differ ent order of the angels. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names 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

nt is already opened. they are governed by the 12 angels of the 12 tribes, which are, in turn, 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 t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is 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 analogu

e higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah seeks the lower good: both will be ruined. the following of a false idea cannot be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chiah, which is allotted to chokmah; but you cannot touch the yechidah part of you with your ruach: you must use the consciousness of the neschamah. this yechidah together with chiah, be the "higher genius" though this again will not be the highest self. for in and behind kether will reside a part of the being, which it is impossible to understand, and which one can only aim at

he 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. the kerux leads the philosophus to the east. celebrant the portals which are before you represent all possible modes of egress to the several paths which connect the grades and sephiroth in the order of the with the sephiroth and the grades which are beyond. in the north is the gate of mem, leading from hod to geburah, and to this path is

door by which there is entrance to the king of heaven. it is good pleasure and benevolence, and in the sephira chesed it passes into manifested love. but by chesed the world was made and all the sephiroth beneath are saturated with benignity therefrom. the four worlds of kabalism are therefore worlds of love, and the grades of the second order, which correspond in our symbolism with the world of briah, are the palaces thereof: holiness, love, the works by which we are judged, the good will that consecrates works, the divine intention which is their substance, the repose that remains for all who have turned to god in their hearts, the purity which is the quintessence of moral life, and god as all in all. but this is perfection. hereof is the prospect before you, 0 frater adveniat regnum. y

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

of atzilut the tenth achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: con

o meanings. on the one hand it means the desire to fulfill the desire that preceeds it, and on the other hand, it means the desire to bring about the desire that follows it. futhermore, since the ratzon l ratzon (the desire for the desire) is like a "new" creation in comparison to the ratzon hakadoom (primal desire) and is changeable, as explained above, it is therefore called "the general adam d briyah (the general man of the created realm. malchut and keter now, the general rule is that the lowest level of the upper realm, becomes the highest level of the lower realm. this is to say, that the malchut of the upper world, becomes the keter of the lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand tha

ssence of his soul, the thought descends further and further through all the above levels until it finally comes out in revealed thought, enclothed in the emotions of the heart, which is called leah. these three levels, thought, speech and action, are also included on the level of leah, as explained (generally speaking, these three levels of thought, speech and action, correspond to the worlds of briyah (creation, yetzirah (formation) and asiyah (action. thought corresponds to the world of creation, as mentioned above that thought is like a creation of something from nothing. speech corresponds to the world of formation, and of course, action corresponds to the world of action. from an even broader, more general perspective, adam kadmon is called "the man of creation (adam d briyah. atik y

lty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol dargin) is g-d s desire and pleasure to be king over the created worlds of briyah, yetzirah and asiyah (creation, formation and action. now, in order for this kingship to be realized, there must be a tzimtzum and a separation between atzilut and the created worlds. this is called a masach (screen, and will be discussed later. from the above, we may also gain insight into the statement in sefer yetzirah that "the beginning is bound up with the end, and the end is bound up

alled malchut of malchut of atzilut. in other words, this is when the influence of the light of the speech comes out to become the source of existence, in the creation of something out of nothing. this occurs when the aspect of malchut of malchut of atzilut (which is still an emanation which is inseparable from the emanator) breaks through the "masach (screen) to become the source of the world of briyah (creation of something from nothing, as will soon be explained (it too is still considered to be part of the world of atzilut (emanation, and is also called by the term "action of malchut of atzilut. the reason for this can be understood from the following allegory. when one throws a ball, there is the power of movement in the ball which is separated from the power of movement in the hand o

he same food, it will turn into a dog. the combinations of these letters come from malchut of atzilut. this will now be explained. the combinations of each of the six days of creation correspond to the six emotional sefirot of malchut of atzilut. for example, the combinations of the first day "yehi ohr (let there be light, correspond to the aspect of influencing kindness (chesed) to the worlds of briyah, yetzirah and asiyah (creation, formation and action. in contrast, the combinations of the second day "yehi rakiya (let there be a firmament) correspond to an influence of gevurah etc (each of these qualities is the source for a millennium of influence to the created worlds of briyah, yetzirah and asiyah, as stated "one thousand years is like a day etc" the six thousand years of this world

hanged. this is the meaning of the verse "everything that g-d desired he did. being that he created nature and is infinitely above it, he is not bound by any of its rules and can change them at will, all the way from the essential desire before the tzimtzum, to malchut of malchut of atzilut, and even lower, all the way down until the final physical actualization in this physical and lowest world. briyah, yetzirah and asiyah in general before we continue to explain the next part of the creation and expression of g-d, let us first have a general overview of the next three worlds, briyah, yetzirah and asiyah (creation, formation and action. in general, these three worlds are known by the acronym biy"a. generally, the world of atzilut corresponds to the general sefirah of chochmah. the reason

n for this is because atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total g-dliness. furthermore, just as chochmah is called "ain (nothingness) and binah is called "yesh (somethingness, this applies likewise, to the world of atzilut relative to the lower worlds which follow it. in contrast, the worlds of briyah, yetzirah and asiyah generally correspond to thought, speech and action. briyah corresponds to thought, yetzirah corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions ar

that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called the masach (screen. it is stated that malchut of atzilut breaks through the screen, thus becoming the keter of briyah (this was explained earlier that the influence from the ma

for with you is the source of life, in your light we see light, is that from g-d s primary light, a secondary light becomes visible. what is seen is only a radiance of a radiance. this is similar to the impression of the letters of a signet into to the wax. the impression that remains in the wax is only an impression of the letters of the signet. likewise, the light and life force of the world of briyah is only a "radiance of a radiance" of the malchut of malchut of atzilut, which only shines through a partition and becomes the keter of briyah. this may be understood as follows. as mentioned above, the world of atzilut corresponds to the general sefirah of chochmah. however, it is only from the last level of chochmah that a flash of intuition comes into binah. furthermore, it is only throu

one level and the next, so that one level is completely different from the other. nonetheless, the ultimate purpose of this chaining down of lights and vessels is so that the viewer could sit in his living room and watch the show. this final act was the original desire and intention in the mind of the producer. this too is the aspect of a masach. likewise, the light and life force of the world of briyah only receives its light through a masach (screen, which is made up of the external letters of the higher world of atzilut. this is to say that the malchut of malchut of atzilut (the most external letters of the upper world of atzilut, becomes the light and life force of the keter of briyah (the desire to bring about the world of briyah. the source of the masach now, the source of this masac

rs were in order. however, if the opposite is true, and he presents the subject out of order, the students will not understand the subject at all. even if they do understand some points somewhat, they will not see how all the "pieces of the puzzle" fit together. this is because the letters are not in order. from all the above, it is understood that since there is no comparison between atzilut and briyah, between chochmah and binah or between the influencer and recipient, there must be the tzimtzum of this masach, just as the first tzimtzum was needed between the "essence of the infinite light (ohr ein sof) and the line of action (the kav. however, there is a difference. there was not an actual masach in the first tzimtzum. there was only a concealment of the infinite light. as mentioned be

s needed between the "essence of the infinite light (ohr ein sof) and the line of action (the kav. however, there is a difference. there was not an actual masach in the first tzimtzum. there was only a concealment of the infinite light. as mentioned before, this is because it was all still completely within himself. in contrast, from the aspect of atzilut which is still infinite, to the aspect of briyah which is finite, there needs to be a screen (a masach, which completely separates and limits the light. this is to say that for there to be a change from intangible to tangible, there must be an "allegory. this is like the example given above of the difference between chochmah which is intangible and binah which is fully tangible. nonetheless, there is a benefit to the fact that it is g-d h

one("shma yisrael, havayah elokeinu, havayah echad. it is explained in the talmud that what they were saying was that just as in your heart there is only one (only g-d exists, so too in our hearts there is only one. as explained above, yaakov is tiferet of the world of atzilut, which is totally bound up with the self of g-d. in contrast, the consciousness of the sons of yaakov was in the world of briyah. what they meant was that just as in atzilut "he and his life force (lights) and organs (vessels) are one, likewise, in briyah only g-d exists. in other words, just as before tzimtzum there was "he and his name alone, so too after tzimtzum, there is only he and his name alone, as explained above on the verse "i havayah have not changed. this is also the explanation of the verse "havayah is

g-d exists. in other words, just as before tzimtzum there was "he and his name alone, so too after tzimtzum, there is only he and his name alone, as explained above on the verse "i havayah have not changed. this is also the explanation of the verse "havayah is one, and his name is one (the name is bound up with the bearer of the name (as mentioned before, adam kadmon, is called the general man of briyah. this being the case, ohr ein sof would be called the general man of atzilut) the world of briyah creation we will now explain the worlds of briyah, yetzirah and asiyah, which are called the three "garments" of thought, speech and action. all the principles necessary to understand these three worlds were explained above. all that remains is for the student to apply them to these worlds. fro

these worlds. from this point, the details will be given in shortened form due to the constraints of this book (with g-d s help there will be subsequent books that will delve into these worlds at greater length and breadth) as explained above, from the malchut of the higher world becomes the keter of the lower world. therefore, from the malchut of malchut of atzilut is drawn the atik and arich of briyah (the pleasure and desire to create something out of nothing. just as it arose in g-ds simple and essential desire (ratzon hapashoot) to emanate (atzilut, so too, it arose in his simple desire (ratzon hapashoot) to create (briyah. this is called keter malchut of briyah (the desire to actualize the world of briyah. from this pleasure and desire for creation, is drawn the intellect for the des

to create something out of nothing. just as it arose in g-ds simple and essential desire (ratzon hapashoot) to emanate (atzilut, so too, it arose in his simple desire (ratzon hapashoot) to create (briyah. this is called keter malchut of briyah (the desire to actualize the world of briyah. from this pleasure and desire for creation, is drawn the intellect for the desire, i.e. chochmah and binah of briyah, which are called "abba& imma of briyah. from abba and imma of briyah (the intellect for the desire to create, are drawn the emotions of creation, which is called zeir anpin of briyah. from zeir anpin of briyah (the emotions for creation) is drawn the actualization of the world of briyah (malchut of briyah. as mentioned before malchut is the letters and vessels for the light. therefore, mal

which are called "abba& imma of briyah. from abba and imma of briyah (the intellect for the desire to create, are drawn the emotions of creation, which is called zeir anpin of briyah. from zeir anpin of briyah (the emotions for creation) is drawn the actualization of the world of briyah (malchut of briyah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of briyah is the letters of actualization and revelation of the light of the world of briyah. malchut of briyah is therefore the source of the actualization of the souls and angels from nothing to something in the world of briyah. now, just as above in atzilut there are ten sefirot, lights, vessels, enclothements, chambers, and unifications etc. so too in briyah all these matters apply. however, as m

riyah is therefore the source of the actualization of the souls and angels from nothing to something in the world of briyah. now, just as above in atzilut there are ten sefirot, lights, vessels, enclothements, chambers, and unifications etc. so too in briyah all these matters apply. however, as mentioned before, there is no comparison between atzilut, which in general corresponds to chochmah, and briyah which in general corresponds to binah. one who understands this will be able to contemplate and understand the relationship between these worlds. the world of yetzirah- formation now, just as the worlds of atzilut and briyah arose in g-d s simple and essential desire (ratzon hapashoot, so too, yetzirah arose in his simple essential desire. from malchut of malchut of briyah is drawn atik and

stand the relationship between these worlds. the world of yetzirah- formation now, just as the worlds of atzilut and briyah arose in g-d s simple and essential desire (ratzon hapashoot, so too, yetzirah arose in his simple essential desire. from malchut of malchut of briyah is drawn atik and arich of yetzirah (the pleasure and desire for the world of formation. here too, there is a masach between briyah and yetzirah just as there is between atzilut and briyah. in other words, just as there is no comparison between thought and emotion and there must, therefore, be a tzimtzum in between them, so too, between briyah (thought) and yetzirah (the emotions) there is a masach. just as above, keter malchut of briyah is the desire to actualize the world of briyah, so too, keter malchut of yetzirah i

etzirah (malchut of yetzirah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of yetzirah is the letters of actualization and revelation of the light of the world of yetzirah. therefore, malchut of yetzirah is the source of the actual existence of the souls and angels of the world of yetzirah. the world of asiyah- action now, just as the worlds of atzilut, briyah and yetzirah arose in his simple essential desire (ratzon hapashoot, so did the world of asiyah. from malchut of malchut of briyah is drawn atik and arich of asiyah (the pleasure and desire for the world of action. here too, there is a masach between yetzirah and asiyah, just as there is between atzilut and briyah and briyah and yetzirah. in other words, just as there is no comparison betwe

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