Michael Wynn's Occult Reference Library
CHERUBIM,CHERUB,CHERUBIMS

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of joh


ABRAMELIN3

spirits which be submitted unto him. also i wish to say that as regardeth things base, vile, and of little importance the superior spirit will not execute them, but will cause them to be executed by his inferiors with all punctuality. and this mattereth not unto him who operateth provided that his commands be fulfilled, and that he be punctually obeyed. the order of the first hierarchy (seraphim, cherubim, thrones.11) the spirits of the seraphim serve to make thee respected and loved for works of charity, for that which regardeth honours and other similar things. in matters of great importance they themselves act; but for matters base and carnal, it is their subjects who do serve and operate. the order of the second hierarchy. dominions, virtues, and powers. the property of the dominions i


ALEISTER CROWLEY LIBER 777

ed as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphare


ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

tarting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing t


ALEISTER CROWLEY THE QABALAH

41= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo satan, the satanic trinity of typhon, apophis and be


ALEISTER CROWLEY EQ I 1

ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that mal


ALEISTER CROWLEY EQ I 5

thn, the great dragon. 463. nth hshqd, moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spirit of sol. also ommv sthh, ommo satan, the satan


ALEISTER CROWLEY EQ I 5

e of ankh-f-n-khonsu, whose discovery brought about in a human consciousness the knowledge of the equinox of the gods, 21. 3. 04. 25. appearance of the lion god of horus, the child of leo that incarnates him. the first angel is isis its mother. 173 24. now appears his mate, the heavenly venus, the scarlet woman, who by men is thought of as babalon as he is thought of as chaos. 23. here appear the cherubim, the other officers of the new temple, the earth and water assistants of the fire and air beast and scarlet woman. 22. here is the first key to the formula of horus, a sevenfold arrangement. a shadow of horus declares his nature. 21. this seems to be the vision of god face to face that is the necessary ordeal for him who would pass the abyss, as it were. a commission to be the prophet of


ALEISTER CROWLEY EQUINOX EQ I 3 2

se of forty- nine petals "but the whiteness above shineth the brighter for the blackness which is beneath, and thus mayest thou at length comprehend that even the evil helpeth forward the good "and between that light and that darkness vibrate the seven colours of the rainbow" which are shown forth in the seven walls, each of which consists of forty squares representing the ten sephiroth; the four cherubim; the eternal spirit; the three alchemic principles; the three elements; the seven planets, and the twelve signs. upon the altar is placed the black calvary cross charged with a rose of twenty-five petals representing the counterchanged action of the spirit and the four elements [all quit vault] illustration on page 222 described "diagram 75. the wall of the vault" this is a rectangular gr


AN INTRO TO STUDY OF THE KABALAH

presented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chariot throne of god of the vision of ezekiel mentioned in his chapters i. and x; it rested on wheels and was carried by four cherubim, the sacred animal forms, which resembled the man, lion, bull and eagle, which were related to the four quarters of the world, and to four types of humanity. the four letters yod, h, vau, h, or as we say ihvh, of the name we call jehovah, are allotted and distributed by the kabalistic doctrine among the sephiroth in a peculiar manner, forming the mysterious conception of the tetragrammato

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


APOCALYPSE MOSES

uit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of t

me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou? can the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we

und and worshipped the lord saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life"

y spirit into his hands who gave it me. for we know not how we are to meet our maker, whether he be wroth with us, or be merciful and intend to pity and receive us' chapter 32. 1 and eve rose up and went outside and fell on the ground and began to say: i have sinned, o god, i have sinned, o god of all, i have sinned against thee. 2 i have sinned against the elect angels. i have sinned against the cherubim. i have sinned against thy fearful and unshakable throne. i have sinned before thee and all sin hath begun through my doing in the creation' 3 even thus prayed eve on her knees (and) behold, the angel of humanity came to her, and raised her up and said 'rise up, eve (from thy penitence, for behold, adam thy husband hath gone out of his body. 4 rise up and behold his spirit borne aloft to

6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in their hands, and others trumpets. 3 and lo! the 'lord of hosts' came on and four winds drew him and cherubim mounted on the winds and the angels from heaven escorting him and they came on the earth, where was the body of adam. 4 and they came to paradise and all the leaves of paradise were stirred so that all men begotten of adam slept from the fragrance save seth alone, because he was born 'according to the appointment of god. 5 then adam's body lay there in paradise on the earth and seth griev


BLACK WITCHCRAFT

h that created by jubal. women, the first pairikas or faeries/witches, in their beautiful appearances, invited the sons of seth (children of god) and copulated with them, bearing other children. this jewish folklore presents the earliest forms of the witches sabbat as a luciferian celebration and practice of sexual magick. to philo, likewise, cain is the type of avarice, of "folly and impiety("de cherubim" xx, and of self-love("de sacrificiis abelis et caini "quod deterius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) means that "he built a doctrinal system of law-lessness, insolence, and immoderate indulgence in pleasure("de posteritate" 15; and the epicurean philosophers are of the school of cain "claiming to have cain as teacher and guide, who recommended the worship of th


BLAVATSKY H P ANTHROPOGENESIS

with their appropriate faculties and attributes. these are reproduced and stand multiplied- distinguished by different names in all the mythologies (including the christian. the idea regarding each is a general one. this idea and representative notion is that of the all-powerful champion- child-like in his 'virgin innocence- so powerful that this god-filled innocence (the seraphim 'know most' the cherubim 'love most) can shatter the world (articulated, so to use the word- in the magic of lucifer, but condemned) in opposition to the artful constructions (this 'side-life) of the magnificent apostate, the mighty rebel, but yet at the same time the 'light-bringer' the lucifer, the 'morning star' the 'son of the morning- the very highest title 'out of heaven 'for in heaven it cannot be, but out

light" bright radiant lucifer, who opened the eyes of the automaton created by jehovah, as alleged; and he who was the first to whisper "in the day ye eat thereof ye shall be as elohim, knowing good and evil- can only be regarded in the light of a saviour. an "adversary" to jehovah the "personating spirit" he still remains in esoteric truth the ever-loving "messenger (the angel, the seraphim and cherubim who both knew well, and loved still more, and who conferred on us spiritual, instead of physical immortality- the latter a kind of static immortality that would have transformed man into an undying "wandering jew" as narrated in king's "gnostics "ilda-baoth, whom several sects regarded as the god of moses, was not a pure spirit, he was ambitious and proud, and rejecting the spiritual ligh

erpents or seraphs. these, again, show their character by the hidden meaning of their glyph. in mythology they are semi-divine beings with a human face and the tail of a dragon. they are therefore, undeniably, the jewish seraphim (from serapis and sarpa, serpent; the plural being saraph "burning, fiery (see isaiah, vi. 23. christian and jewish angelology distinguishes between the seraphim and the cherubim or cherubs, who come second in order; esoterically, and kabalistically, they are identical; the cherubim being simply the name for the images or likenesses of any of the divisions of the celestial hosts. now, as said before, the dragons and nagas were the names given to the initiates-hermits, on account of their great wisdom and spirituality and their living in caves. thus, when ezekiel a

d matter, the two principles of all things. when the chaldeans broke into the sanctuary and beheld this most astounding emblem, they naturally enough exclaimed 'is this your god, of whom you boast that he is such a lover of purity (p. 441) king thinks that this tradition "savours too much of alexandrian philosophy to demand any credit" to which we demur. the shape and form of the wings of the two cherubim standing on the right and left sides of the ark, these wings meeting over the "holy of holies" are an emblem quite eloquent in itself, besides the "holy" jod within the ark! the mystery of agathadaemon, whose legend states "i am chnumis, sun of the universe, 700" can alone solve the mystery of jesus, the number of whose name is 888" it is not the key of st. peter, or the church dogma, but


BLAVATSKY H P COSMOGENESIS

ilderness, if it had not the same cosmical significance "thou shalt make an hanging. of blue, purple, and scarlet" and "five pillars of shittim wood for the hanging. four brazen rings in the four corners thereof. boards of fine wood for the four sides, north, south, west, and east. of the tabernacle. with cherubims of cunning work (exodus, ch. xxvi, xxvii) the tabernacle and the square courtyard, cherubim and all, were precisely the same as those in the egyptian temples. the square form of the tabernacle meant just the same thing as it still means, to this day, in the exoteric worship of the chinese and tibetans- the four cardinal points signifying that which the four sides of the pyramids, obelisks, and other such square erections mean. josephus takes care to explain the whole thing. he d

ankind and buddhism. with the exception of favouritism towards buddhism, the four celestial beings are precisely this. they are the protectors of mankind and also the agents of karma on earth, whereas the lipika are concerned with humanity's hereafter. at the same time they are the four living creatures "who have the likeness of a man" of ezekiel's visions, called by the translators of the bible "cherubim "seraphim" etc; and by the occultists "the winged globes" the "fiery wheels" and in the hindu pantheon by a number of different names. all these gandharvas, the "sweet songsters" the asuras, kinnaras, and nagas, are the allegorical descriptions of the "four maharajahs" the seraphim are the fiery serpents of heaven which we find in a passage describing mount meru as "the exalted mass of gl

eir mission and character being explained, let us see what the[[footnote(s* the hindus happen to divide the world into seven continents, exoterically as esoterically; and their four cosmic devas are eight, presiding over the eight points of the compass and not the continents (compare "chinese buddhism" p. 216[[vol. 1, page] 127 the dragons of secret wisdom. christian bible-interpreters say of the cherubim "the word signifies in hebrew, fullness of knowledge; these angels are so called from their exquisite knowledge, and were therefore used for the punishment of men who affected divine knowledge (interpreted by cruden in his concordance, from genesis iii, 24) very well; and vague as the information is, it shows that the cherub placed at the gate of the garden of eden after the "fall" sugges

enerable interpreters the idea of punishment connected with forbidden science or divine knowledge- one that generally leads to another "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is very small, and from the hindu serpents to the ophite cherubim, the third out of the seven of which was the dragon, the separation is still smaller, for both watched the entrance to the realm of secret knowledge. but ezekiel plainly describes the four cosmic angels "i looked, and behold, a whirlwind, a cloud and fire infolding it. also out of the midst thereof came the likeness of four living creatures. they had the likeness of a man. and every one h

in the holy bible, he will hardly like to connect the sacred name of his saviour with the "brazen serpent" incident. the seraphim[[hebrew (fiery winged serpents) are no doubt connected with, and inseparable from, the idea "of the serpent of eternity- god" as explained in kenealy's apocalypse. but the word cherub also meant serpent, in one sense, though its direct meaning is different; because the cherubim and the persian winged[[gruphes "griffins- the guardians of the golden mountain- are the same, and their compound name shows their character, as it is formed of[[hebrew (kr) circle, and[[hebrew "aub" or ob- serpent- therefore, a "serpent in a circle" and this settles the phallic character of the brazen serpent, and justifies hezekiah for breaking it (see ii. kings, 18, 4. verbum sat. sapi


BOOK OF ENOCH

ame near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and

fire. 14.16] and in everything, it so excelled in glory and splendor and size, so that i am unable to describe to you its glory and its size. 14.17] and its floor was fire, and above lightning and the path of the stars, and its roof also was a burning fire. 14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his raiment was brighter than the sun, and whiter than any snow. 14.21] and no angel could enter, and at the appearance of the face of him who is honoured and praised, no creature of flesh could look. 14.22] a sea of fire

the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge of the spirits of men who cause the spirits to sin. 20.7] gabriel, one of the holy angels, who is in charge of the serpents, and the garden, and the cherubim. 21.1] and i went round to a place where nothing was made. 21.2] and i saw a terrible thing, neither the high heaven nor the firm ground, but a desert place, prepared and terrible. 21.3] and there, i saw seven stars of heaven, bound on it together, like great mountains, and burning like fire. 21.4] then i said: for what sin have they been bound, and why have they been thrown here? 21.5] a

said to those who dwell on the dry ground- the first parable(pages 56-62) the first part of this parable is possibly a description of a holy place set in the future; enoch seems to consider it a description of the watchers home also, since at 39.8, he reveals that he is being allowed to live there, with them. those who do not sleep (see 39.12 and 71.7) are mentioned often. these are the seraphim, cherubim, and ophannim, the non-human angels, who do not need to sleep. enoch never describes them, so it is difficult to know what he had in mind. most of this parable is a description of how four of the watchers showed enoch everything. when the community of the righteous appears and the sinners are judged for their sins and are driven from the face of the dry ground. 38.2] and when the righteou


BOOK OF BLACK SERPENT

arth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outw

ccusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of joh


DEITUS

s and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. trad


DEMONIC BIBLE

ak. androcos. maranton. caron. reginon. elerion. sermeot. irmenos. these be those of amaimon, viz. romeroc. ramison. scrilis. buriol. taralim. burasen. akesoli. erekia. illirikim. labisi. akoros. mames. glesi. vision. effrigis. apelki. dalep. dresop. hergotis. nilima. the angelic or demonic keys traditionally, there are nine orders of angels. the first and highest order is seraphim, the second is cherubim, the third is thrones, the fourth is dominions, the fifth is virtues, the sixth is powers, the seventh is principalities, the eighth is archangels, and the ninth is angels. these orders abide in the upper heavens (the lower heavens being the planetary spheres and fixed constellations) within each order exists, both superior and inferior, spirits. the eighteen keys are calls to the superio


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness. dionysius, or st. denis, the supposed areopagite (sixth century c.e, describes three hierarchies of angels in nine choirs: seraphim, cherubim, thrones, dominions, principalities, powers, virtues, angels, and archangels. these were created by assembling various biblical passages (such as exodus 25:18.20; isaiah 6:2.3; ephesians 3:10) and the book of enoch. vartan (or vertabied, the thirteenth-century armenian poet and historian, described them under the same terms, but expressly stated: these orders differ from one another in si

sphere of the sun, giving motion, heat, and brightness to it. 7. elion, the title of god as the highest. the angel is michael. the sphere to which he imparts its influence is mercury, giving benignity, motion, and intelligence, with elegance and consonance of speech. 8. adonai, master or lord, governing the angel haniel, and the sphere of venus. 9. shaddai. the virtue of this name is conveyed by cherubim to the angel gabriel and influences the sphere of the moon. it causes increase and decrease, and rules the jinn and protecting spirits. 10. elohim, the source of knowledge, understanding, and wisdom, received by the angel jesodoth, and imparted to the sphere of the earth. the division of angels into nine orders or three hierarchies, as derived from dionysius areopagus, was made in the mid

physicians, london (1936; a fellow of the royal college of physi- encyclopedia of occultism& parapsychology. 5th ed. cherniack, louis 275 cians, canada (1947; and a fellow of the american college of chest physicians (1952. he served with the rank of lieutenant colonel in the royal army medical corps from 1940 until 1947. cherniack took a parapsychological interest in the phenomena of mediumship. cherubim an order of angels, often represented as figures wholly or partly human and with wings proceeding from the shoulders. the first mention of these beings was in connection with the expulsion of adam and eve from the garden of eden, and they are frequently spoken of in later biblical history. sometimes the cherubim have two or more faces, and sometimes are of composite animal form. chesed th

ena. chibbett spent some fifty years meeting occultists and collecting data on unusual phenomena. at his own expense he maintained a postal chain letter to spread information on forteana, and during his investigations he met such famous individuals as occultist aleister crowley, psychical investigator harry price, and kuda bux, a fire walker. his correspondents included scientists and occultists. cherubim encyclopedia of occultism& parapsychology. 5th ed. 276 chibett suffered from ill health for some years and died february 23, 1978, after a heart attack. chicago and midwest psychic guide annual who s who of individuals and organizations in chicago and the midwest. last known address: 2517 w. 71st st, chicago, il 60629. chidananda, swami (1916) prominent hindu mystic, leading disciple of t

genda. by the third century, the angel lucifer, who fell from heaven (isa. 14:12, was identified with satan, and the fallen angels with demons. the gnostics (who competed for members with the early christians, imitating plato s classification of the orders of spirits, attempted a similar arrangement with respect to a hierarchy of angels. the first and highest order was named seraphim; the second, cherubim; the third was the order of thrones; the fourth, dominions; the fifth, virtues; the sixth, powers; the seventh, principalities; the eighth, archangels; and the ninth, and lowest, angels. this classification was censured by the christian church, yet almost outlived the pneumatologists of the middle ages. these scholars.studying the account in which the angel lucifer rebelled against heaven

british journal of thelema, which lees and carol smith assumed editorship of for ray sherwin in 1980, and other publications. over the years, the qblh has continued to work with the english qabala. it has subsequently been adopted for use by other thelemic groups and has been the catalyst for the formation of completely new groups, such as the gnostic alchemical church of typhon-christ. sources: cherubim, david (frater aurora aureae. the new qabalah and the tree of life. http//members.aol.com/csahk/ qabalah.html. may 20, 2000. the english qabala. http//www.geocities.com/ hollywood/1800/alav.htm. may 20, 2000. qblh, frater d. t. the new aeon english qabala: a brief introduction. http//www.thelema.net/textonly/naeq/ naeq.html. may 20, 2000. enlightenment enlightenment is a term used in occu

ich opens with over thirty mystical names, preferably to be written in bat s blood, and continues in a mixture of christian and pagan tradition with an invocation translated as: o thou, pontation! master of invisibility, with thy masters [here follow names of the masters, i conjure thee, pontation, and these same masters of invisibility, by him who makes the universe tremble, by heaven and earth, cherubim and seraphim, and by him who made the virgin conceive and who is god and man, that i may accomplish this experiment in per- interspace link confidential newsletter encyclopedia of occultism& parapsychology. 5th ed. 804 fectibility, in such sort that at any hour i desire i may be invisible; again i conjure thee and thy ministers also, by stabuches and mechaerom, esey, enitgiga, bellis, and

azi beliefs. list died in berlin in may 1919. sources: sklar, dusty. gods and beasts: the nazis and the occult. new york: thomas y. crowell, 1977. litanies of the sabbat according to one account, on wednesdays and saturdays it was the custom to sing at the witches sabbat the following litanies: lucifer, beelzebub, leviathan, have pity on us. baal, prince of the seraphim; baalberith, prince of the cherubim; astaroth, prince of the thrones; rosier, prince of denominations; carreau, prince of the powers; belial, prince of the vertues; perrier, prince of the principalities; oliver, prince of the arch angels; junier, prince of the angels; sarcueil, fume-bouche, pierre-le-feu, carniveau, terrier, contellier, candelier, behemoth, oilette, belphegor, sabathan, garandier, dolers, pierre- fort, axap


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ntelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that which thou art and thou shalt be, o ketheriel! tschim, assist me in the name of saddai! cherubim, be my strength in the name of adonai! beni- elohim, be my brethren in the name of the son, and by the power of zebaoth! eloim, do battle for me in the name of tetragrammation! melachim, protect me in the name of jod he vau he! seraphim, cleanse my love in the name of eloi and schechinah! aralim, act! ophanim, revolve and shine! hajoth a kadosh, cry, speak, roar, bellow! kadosh, kadosh, k

years of theosophy: a history of the theosophical society in america. wheaton, ill: theosophical publishing house, 1987. order of the thelemic golden dawn the order of the thelemic golden dawn (otgd) is an initiatory magical group that adheres to the teachings of aleister crowley. originally known as the thelemic temple and order of the golden dawn, it was founded in los angeles in 1990 by david cherubim who now serves as its frater superior chief. it exists to assist people in their initiation as thelemic magicians and to spread the law of thelema worldwide. thelema (from the greek word for will) is an approach to magic which attempts to assist the magician in the location of his/her particular destiny or true will. the thelemic magician, having discovered his/her true will is bound to i


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e, which has simple motion and the quality of candor. the empyrean, where all is stable and the lumen of which is a quality of light superior to candor. in the stable and lucens empyrean is accommodated the trinity expressed in the nine orders of angels of dionysius. there are legions of angels in the orders and their number exceeds the faculty of human computation. the nine orders are: seraphim, cherubim, thrones; the hierarchy of the father. dominions, virtues, powers; the hierarchy of the son. principalities, archangels, angels; the hierarchy of the spirit.3 ficino interprets dionysius as having said that the first order drinks its liquor from the trinity direct (liquorem suum a sola' r. roques, l'univers dionysien, paris, 1954, pp. 240 ff. 2 recent scholarship is tending to put the pse

del mal en proclo y el ps. areopagita, burgos, 1959, pp. 23 ff. 3 de christiana religione, cap. xiv (ficino, p. 19. 118 pseudo-dionysius and theology of a christian magus haurit trinitate, the second gets it through the first, and the third through the second and first. there is also a division of activities among the hierarchies, as follows: seraphim speculate on the order and providence of god. cherubim speculate on the essence and form of god. thrones also speculate, though some descend to works. dominions, like architects, design what the rest execute. virtues execute, and move the heavens, and concur for the working of miracles as god's instruments. powers watch that the order of divine governance is not interrupted and some of them descend to human things. principalities care for pub

nied to ficino. the cabalistic angels would be for pico fundamentally the same as the myriads of pseudo-dionysian angels,2 the change being that cabala gave more information about them and how to make contact with them. 1 pico, de hominis dignitate, heptaplus etc, ed. garin, p. 247. 2 in the second cabalistic conclusion (in the set of 48, pico says "noucm sunt angelorum hierarchiae, quarum nomina cherubim, seraphim, hasmalim, hagot, aralim, tarsisim, ophanim, thephrasim, isim (pico, p. 81. these are the names of cabalistic orders of angels (through whom the sephiroth are approached, as the trinity is approached through the dionysian hierarchies) but pico gives only nine of them 5* 123 pseudo-dionysius and theology of a christian magus if we look (pi. 9) at the frontispiece of a work publis

anus, of whom he was a great admirer, and whom he regarded as an important link in the great chain of platonists.3' deonise hid divinitie (ed. p. hodgson, early english text society, 1955) is the title of a mystical treatise related to the cloud of unknowing. 2 cloud of unknowing, ed. justin mccann, london, 1925, p. 19' klibansky, op. cit, pp. 42, 47 (there should be ten) and begins the list with cherubim and seraphim which do not come first in the cabalistic order. his object must surely have been to bring the cabalistic orders as close as possible to the nine dionysian hierarchies. 124 pseudo-dionysius and theology of a christian magus ficino made a new translation of dionysius on the divine names in which there are various passages on the negative theology and on the thought that god is

ligences or demons.2 (i) supercelestial having to do only with the divinity (2) celestial, the demons belonging to the signs, decans, planets, and other stars, all of which have names and characters, the former used in incantations, the latter engraved (3) of the lower world, as demons of fire, air, earth, water. the angels, according to the theologians, follow the same three groupings; seraphim, cherubim, thrones for the supercelestial world; dominions, virtues, powers, for the celestial world; principalities, archangels, angels, for the terrestrial world. the hebrew orders of angels correspond to these; there follow the names of the hebrew orders, and of the hebrew angels corresponding to the spheres. the hebrew doctors draw many other names of angels from the scriptures, such as the nam

e history of magic and experimental science, i i, pp. 964-5. bruno knew cecco d'ascoli's work, for he mentions it in one of the commentaries in his de immenso et innumerabilibus "nee mentitus est cicco acsculano floron spiritus, qui de umbra lunae interrogatus quid esset, respondit: ut terra terra est (op. lat, i (i, p. 377. cecco in fact mentions the spirit floron "who is of the hierarchy of the cherubim" precisely in one of his quotations from solomon's liber de umbris idearum (the sphere, etc, ed. thorndike, p. 398. since bruno mentions his own lost work on the sphere in the context of these quotations from cecco d'ascoli (see below, p. 323, note 1) it seems not impossible that he may have used cecco's necromantic commentary in his lectures on the sphere at toulouse, and found in it the

les are such a prominent feature in the diagrams by which bruno represents his hermetic trinity (pi. 11 a, b, c, and indeed in many other of the diagrams in his works. bruno is also very interested in the demon floron, mentioned according to cecco, in the liber de umbris by solomon as a ruler of the north. floron is summoned by magic mirrors and seems formerly to have belonged to the order of the cherubim. all this is repeated by bruno after cecco.4 this is the type of magic which was carefully suppressed and superseded by pico when he introduced practical cabala, the new, safe, learned kind of conjuring with angels. bruno's return to an 1 "ciccus asculanus (tempus lucis nactus" op. lat, i (ii, p. 467, the whole of pp. 466-8 here is closely based on cecco's commentary as is revealed when t


GILBERT THE MAGICAL MASON

e correct path, a fourth behind him to ward off the attacks of evil powers, and the fifth before his face to sustain his aspirations.thesiamese recognize seven orders of angels, they are related to the planets and have guardian powers over cities and men.theusual hebrew word for angels ismelakim, as it is found in genesis xvi. 7, and xxii. 11, 12.thebible also refers to two classes of angels, the cherubim and the seraphim, the former acting especially as sentinels and guardians, and the latter, of winged human forms notable for reverence, humility and obedience and swiftness of action. michael the archangel is named in daniel x. 13, and xii. 1, as the 'great prince, and 'the first of the chief princes, his part is the mysterious conflict with the fallen angel satan.angels127gabriel is ment

e river dinor, a stream of fire, and perishing daily; except michael and gabriel, metatron and sandalphon who remain in glory and their names are never changed.inthe work of bartolocci i. 267, are given the following names as of the classes of angels according to the teaching of the most learned of the rabbis; chaioth hakodesh, ophanium, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim and ishim. seven firmaments are described by name as their several dwelling places.itis also stated (see the talmudic 'erubin) that god consulted the angels as to whether man should be created, that opinions differed, and that the majority were against his creation. bereshith rabba adds that god then made adam without their knowledge; after which the angels then agreed that as man had bee

ines the yod, he and vau into a perfect conception. it expresses the god255 head in man, and the human conception of god. in kabbalistic language the macroprosopus, father, microprosopus, son, aima, mother; and the bride malkuth are the emanations of the ain-soph-aur, the boundless brilliance. we pass on to the allegorical representations of deity in the tetrad, or quadripartiteform,and first the cherubim; they are described by ezekiel in sublime language,butthey are curiously enough not described either in exodus, where they are noted as made by moses, nor in the book of kings, where their formation by solomon is described. distinct mention is made of the several faces of a man, a lion, a bull and an eagle; these obvious types of know, dare, bear and aspire are beautifully combined in the

. society had a different one, and several printed books contain other varied schemes of distribution. the bible tells us that four of the tribes had definite standards; for judah a lion, for reuben a man by a river, for ephraim a bull, and for dan an eagle and serpent.thestations of these four tribes were at the east, south, west and north of the camp. these are again repre255 sented in the four cherubim of the mercy seatinthe tabernacle, where there are similar zodiacal signs of leo a lion, aquarius a man, taurus a bull, and scorpio, poisonous as a serpent. the other signs and sons of jacob also have similarities, but of a more indefinite character. the name orion occurs three times in the old testament ofthestar lore of the bible 225our authorisedversion:-in amos v. 8 'seek him that mak

ed animals to definite gods, goddesses, and religious ideals; perhaps this practice was a survival of prehistoric forms of belief, and related to thetotems,which were animal forms related tocertain tribes, sects, and families. we remember, of course, that the four quarters of the earth were associated with lion, bull, man and eagle, and that these symbols were allocated by the hebrews to the four cherubim and by the christiansto the four evangelists.theancient greek kronos, emblematic of time, was considered as lion-headed; venus as love, as a dove; jove with an eagle; apollo is shown with a swan. preliminary to admission to the secret grades we read that candidates had to pass a long period of probation, of cleansing both moral and physical, and of prolonged abstinence from meat food, and


GILBERT THE SORCERER AND HIS APPRENTICE

elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the symbolism is intended to be of destructive nature, and the man. for when the sun enters the sign of the bull, in april, he stirs up the earth to vegetation, and the ancients said that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat

his divinatory meaning is broadly borne out by the old symbolic designs.thetheory, therefore, is that the tarot was in its origin a symbolic book, whose meaning can now only be remotely guessed at; that the original designers worked upon thethetarot cards127fourfold division of all created things, whereof well-known examples are the four beasts of ezekiel's vision, and of the apocalypse, the four cherubim, the four archangels, the four letters of tetragrammaton, and many others; to which they added the mystic virtues of numbers, and upon each page of the book they palced a symbolic design still further to elucidate it. each page on this theory would in fact form a chapter in the book, describing the good and evil influences operating from the spiritual on the material world. by the theory


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ne (the hellweg, p. 801) was bad for the soul of the deceased, ledebur s archiv 5, 369 (see suppl. the poems of the mid. ages occasionally describe a conflict of angels and devils round the parting soul, each trying to take possession of it. at the head of the angels is an archangel, usually michael, who, as we shall see in chap. xxviii, has also the task of weighing souls; sometimes he is called cherubim: vor dem tievel nam der sele war der erzengel kerubin, he saw the soul first, wh. 49, 10. laza laza tengeln! da wart von den engeln 1 the lithuanians bury or burn with the dead the claws of a lynx or bear, in the belief that the soul has to climb up a steep mountain, on which the divine judge (kriwe kriweito) sits: the rich will find it harder to scale than the poor, who are unburdened wi


GRIMOIRE OF TURIEL

holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cherubim, dominations, thrones, principalities, powers, and virtues, patriarchs, prophets, saints, martyrs, innocents, and all others of the blessed and glorious company of heaven, and by al! the sacred powers and virtues above rehearsed, and by whatever is holy and binding, thus do i swear now, and promise unto thee that i will hasten unto thee, and appear clearly unto thee at all times and place


ISIS UNVEILED

little iiicoit ct hie author tdls lu that be followed bdlcnimum'i drei prograiamen hber die abrtaom-gemmnt. digitizecoy google the 'trinity listen fob uaby*s answer' 173 christian ideas "he (god, lie says "prepared her (mary's) virginal and celestial purity, for a mother defiled could not become the mother of the most high. the holy virgin, even in her childhood, was more pleas- ing than all the cherubim and seraphim, and from infancy to the matur- ing maidenhood and womanhood she grew more and more pure. by her very sanctity she reigned over the heart of god. when the hour came, the uaoie antrt of heatien. lotu htuh^d, and the trinity listened for the answer of mary, for vrithoui her content the world could not ham been redeemed" does it not seem as if we were reading irenaeus explaining

. itnd, i, p. 285. 567, ibid. i, p. 309. 568. ibid. i. p. zs7. see sdd, at son qf at uait, p. 101. 569. joar, vi, 57/ john, iv, 0. 570. codes jvanrwiu. ii, p. 123. 571 "then went up moses uid aaron, nadkb uid abihu, and sevcntf of tbe dden ot brbci. and aey taie ae ood t^ irrad" emdu. niv, s. 10. 572. ctement. brnnh, xviii, ndi; iruweus; againti hermta. u, pnl, tf. digitizecoy google what are the cherubim axd seraphim? 231 earth. this assertion is unquesttotiable, for we find irenaeua basing on thb fact his best argument for the necessity of there being four gospels. there can be neither more nor fewer than lour he argues "for as there are four quarters of the world, and four general winds (kobcaik^ rvtviiara. it is ri^t that she [the church] should have four pillars. from i^ich it is mani

tiable, for we find irenaeua basing on thb fact his best argument for the necessity of there being four gospels. there can be neither more nor fewer than lour he argues "for as there are four quarters of the world, and four general winds (kobcaik^ rvtviiara. it is ri^t that she [the church] should have four pillars. from i^ich it is manifest that the word, the maker of all, he who aiueth ujxm the cherubim. as david says, supplicating his advent 'thou that sittest between the cherubim, shine forth' for the cherubim also aitt four-faced and their faces are symbols of the work- ing of the son of god* we will not stop to discuss at length the special holiness of the four- faced cherubim, although we might perhaps show their origin in all the andent pagodas of india, in the vdhanaa (or vehicles

the image proceeds* then it goes on to say that the types or forms of these faces "are four in number those of the angel or man, of the lion, the bull, and the eagle" furthermore, we may well express our wonder that irenaeus should not have re-enforced his argument for the four gospels by citing the whole pantheon of the four-armed hindfi gods! ezekiel in representing his four animals, now called cherubim, as ^jrpes of the four symbolical beings which in his visions support the throne of jehovah, had not tar to go for his models. the chaldaeo- babylonian protecting genii were familiar to him; the sed, alaph or kiritb (cherubim, the bull, with the human face; the nergal, human- headed lion; ustur, the sphinz-man; and the nattig, with its eagle's head" the religion of the masters the idolatr

pellation, said to have been applied by jesus to him* self, when in the symbolical or kabalistic language a prophet is so addressed. it ia as extraordinary to see irenaeus indulging in sudi graphic descriptions of jesus as to show him "the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is

s being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by but one prophet ezekiel, the kabalist. in their mys- terious and mutual relations, the aeons or sepbiroth are represented in the kabala by a great number of circles, and sometimes by the figure of a han, which is symbolically formed out of such circl


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. pure elemental matter (as the sky. living forms in matter (disclosed in light. fixed and stationary natural forms, and their spirits. red inflamed,or light fire in its flower, or glory. 2. seraphim. second. ther um fire inflaming, or flowering (in stage of flowering) blooming fire (as a being. elementumignis. first affection, or results (p r) pyr-fri-ga phrodite first. empyr um. 1. teraphim. 3. cherubim. heraldic chart. 163 heraldic and figurative chart, according to the oldest heraldic systems (no. 2) prismatic colours. valois. bourbon. gaulois. sigma. obeliscus: mystic figure. red. baal bel osiris phoebus-apollo (in manifestation) aphrodite (sexless in this sense) theproducingpower (agent) therefore white, with the lilies, or creature- forms, in white, or the light. or green (charlemag

c.&c. hdj f 1. blue ark arc (patient. 2. white produced (neuter) 3. red producer (agent) also triad of the diatonic scale. musical harmony. music of the spheres (jacob s metaphorical ladder) 164 the rosicrucians. heraldic and figurative chart, according to the oldest heraldic systems (no. 3) rationale of the tricolor, or the three united,national, successive colours of france. teraphim. seraphim. cherubim. 1. fire. gaulois. represented by vertical lines, as indicative of the aspiring rays of this noblest and most active element. salique, or salic, from thesalii, or priests ofmars. red. in heraldry, there are only two chief colours: red (gules, or the princedom of this world; and blue (azure, or the queendom of thisworld* 2. illumination. light: synthesis of colours. it is magic, or sacred

john. the empyrseum is properly the flower, or glory (effluent in its abundance, of the divine latent fire. it is penetrated with miracle and holy magic. the rosicrucian system teaches that there are three ascending hierarchies of beneficent angels (the purer portion of the first fire, or light, divided into nine orders. these threefold angelic hierarchies are the teraphim, the seraphim, and the cherubim. this religion, which is the religion of the parsees, teaches that, on the dark side, there are also three counterbalancing resultant divisions of operative intelligences, divided again into nine spheres, or inimical regions, populated with splendidly endowed adverse angels, who boast still the relics of their lost, or eclipsed, or changed, light. the elementary world, or lowest world, in

onian mythic tors. 209 st. matthew, the lion for st. mark, the bull for st. luke, and the eagle for st. john. in these strange fig. 50. pyramid. fig. 51. scarab us. fig. 52. egyptian colossus. aspects the evangelists figured in many ancient churches, and on most fonts. these representative forms are also fig. 53. pyramid. fig. 54. egyptian seated figure (british museum. said to have been the four cherubim of the ark of the hebrews. hermetically they signify the four elements, 210 the rosicrucians. or the four corners or angle-points of the lesser or manifested world, or the microcosm of the cabalists. fig. 45 represents an obelisk at nineveh, now in the british museum. jacob s pillar, the sacred stone in westminster abbey, bethel &c, gilgal, have a mythic alliance with the obelisk. fig. 55

2 the rosicrucians. apostle, the author of the apocalypse; or the sanctus spiritus, who baptises in the mystic eucharist with the holy ghost and with fire. fig. 174. the following are the names of the angels of the planets, according to the gnostics. at the beginning of all things, is jehovah (sabaoth, victory; at the end, the old serpent (ophis. between these are the seraphim (intelligences) and cherubim (benevolences, and their representatives. origen calls the sun, adonai; the moon, lao; jupiter, eloi; mars, sabao; orai, venus; astaphai, mercury; ildabaoth, saturn. all this is gnostic highest mysticism therefore. the name tarasque is given for the dragon of a northern nation (qy. the hill of tara &c) under the roman emperors, and under the emperors of byzantium, every cohort or centurio


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

hat of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the four beasts had each of


LIBER 777

ed as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphare


LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that mal


LIBER LVII

1= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo satan, the satanic trinity of typhon, apophis and be


LIBER XCV THE WAKE WORLD

he middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum yod v. membrum sancti f.deris the wake world 7 house. and he said .no, this is only the house where the business is carried on. all the palace rests upon this house; but you are called lola because you are the key of delights. many people stay here all their lives though. i made him kiss me, and we went on to another passage which opened out of the servants. hall


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he lower world. if this be added to the three septenaries composing the sun (21, it equals 49, the square of 7 and the number of the universe. the twelve signs of the zodiac, like the governors' of the lower worlds, are symbolized by the twelve lines of the four triangles--the faces of the pyramid. in the midst of each face is one of the beasts of ezekiel, and the structure as a whole becomes the cherubim. the three main chambers of the pyramid are related to the heart, the brain, and the generative system--the spiritual centers of the human constitution. the triangular form of the pyramid also is similar to the posture assumed by the body during the ancient meditative exercises. the mysteries taught that the divine energies from the gods descended upon the top of the pyramid, which was li

maharajahs who stand upon the corners of creation. the four cardinal signs--p, capricorn; x, aries; b, cancer; f, libra--are called the powers. the four common signs--v, pisces; a, gemini; e, virgo; h, sagittarius- are called the minds of the four lords. this explains the meaning of the winged globes of egypt, for the four central figures--aquarius, taurus, leo, and scorpio (called by ezekiel the cherubim--are the globes; the cardinal and common signs on either side are the wings. therefore the twelve signs of the zodiac may be symbolized by four globes, each with two wings. the celestial triads are further shown by the egyptians as a globe (the father) from which issue a serpent (the mind) and wings (the power. these twelve forces are the fabricators of the world, and from them emanate th

lay the dragon. hence, they drove their sword (the monad) into the body of the dragon (the tetrad. this resulted in the formation of the pentad, a symbol of the victory of the spiritual nature over the material nature. the four elements are symbolized in the early biblical writings as the four rivers that poured out of garden of eden. the elements themselves are under the control of the composite cherubim of ezekiel. the pythagoreans held the hexad--6--to represent, as clement of alexandria conceived, the creation of the world according to both the prophets and the ancient mysteries. it was called by the pythagoreans the perfection of all the parts. this number was particularly sacred to orpheus, and also to the fate, lachesis, and the muse, thalia. it was called the form of forms, the art

d glorious, holy and unspeakable, mysterious, mighty, powerful, incomprehensible names of god, that you attend unto the words of my mouth, and send unto me pabiel or other of your ministering, serving spirits, who may show me such things as i shall demand of him in the name of the father, and of the son, and of the holy ghost. amen "i intreat thee, pabiel, by the whole spirit of heaven, seraphim, cherubim, thrones, dominations, witnesses, powers, principalities, archangels, and angels, by the holy, great, and glorious angels orphaniel tetra-dagiel salamla acimoy pastor poti, that thou come forthwith, readily show thyself that we may see you and audibly hear you, speak unto us and fulfil our desires, and by your star which is jupiter, and by all the constellations of heaven, and by whatsoev

ut of mud and loam, making them like a border, putting them up like a wall, and surrounding them as with a rampart. he poured snow upon them and it became earth, as it reads "he said to the snow be thou earth (job. xxxvii. 6) 4th. fire (ether) he drew forth from the water. he engraved and established by it the throne of glory. he fashioned the seraphim, the ophanim, and the holy living creatures (cherubim, as his ministering angels; and with (of) these three he formed his habitation, as it reads "who made his angels spirits, his ministers a flaming fire (psalms civ. 4) click to enlarge the tetragrammaton. by arranging the four letters of the great name (i h v h, in the form of the pythagorean tetractys, the 72 powers of the great name of god are manifested. the key to the problem is as fol

c 10, the globes become hierarchies of celestial creatures, called the choirs of yetzirah. here again, all are included within the ring c 1, the power which controls the yetziratic world and which includes within itself and controls the entire world d. the order of the globes and the names of the hierarchies composing them are as follows: from b 10 came c 1, the third crown; the hierarchy is the cherubim, chaioth ha kadosh, the holy animals. from c 1 came c 2, the third wisdom; the hierarchy is the cherubim, orphanim, the wheels. from c 2 came c 3, the third understanding; the hierarchy is the thrones, aralim, the mighty ones. from c 3 came c 4, the third mercy; the hierarchy is the dominations, chashmalim, the brilliant ones. from c 4 came c 5, the third severity; the hierarchy is the po

chy is the powers, seraphim, the flaming serpents. from c 5 came c 6, the third beauty; the hierarchy is the virtues, melachim, the kings. from c 6 came c 7, the third victory; the hierarchy is the principalities, elohim, the gods. from c 7 came c 8, the third glory; the hierarchy is the archangels, ben elohim, the sons of god. from c 8 came c 9, the third foundation; the hierarchy is the angels, cherubim, the scat of the sons. from c 9 came c 10, the third kingdom; the hierarchy is humanity, the ishim, the souls of just men. from c 10 came d 1, the fourth crown, and the world of assiah was established. from the yetziratic world the light of the ten spheres is reflected into the world of assiah, the lowest of the four. the ten globes of the original atziluthic world here take upon themselv

isions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empyrean heaven. the fifth order of gates is termed the angelic world and its divisions are as follows (41) ishim--sons of fire (42) orphanim--cherubim (43) aralim--thrones (44) chashmalim--dominions (45) seraphim- virtues (46) melachim--powers (47) elohim--principalities (48) ben elohim--angels (49) cherubim- archangels [the order of the angels is a matter of controversy, the arrangement above differing from that accepted in other sections of this volume. the rabbins disagree fundamentally as to the proper sequence of the angelic names]

ine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the second 'head' is the sensuous, or the world of perception, and the third is the material or physical world (see isis unveiled) among the later qabbalists there is also a division of the sephirothic tree into five parts, in which the distribution of the globes is according to the following order (1) macroprosop

enlarge the vision of ezekiel. from the "bear" bible. this plate, which is from the first protestant bible published in spanish, shows the mercavah, or chariot of jehovah, which appeared to ezekiel by the river chebar. the prophet beheld four strange creatures (e, each having four heads, four wings, and brazen hoofs like those of a calf. and there were four wheels (f) filled with eyes. where the cherubim went the wheels went also. the space between the cherubim and the wheels was filled with coals of fire. upon the top of the chariot was a throne, upon which sat the likeness of a man (h. ezekiel fell upon his knees when he beheld the mercavah surrounded by a whirlwind of clouds and flames (a, b, c. a hand (k) reached out from the clouds and the prophet was ordered to eat of a scroll which

properly the mercavah, or chariot of god. one of the divisions of the qabbalah--that dealing with the arts and sciences of those planes which are under the heavens--is called the mercavah. in the zohar it is written that the celestial throne or ezekiel's vision signifies the traditional law; the appearance of a man sitting upon the throne represents the written law, philo jud us in describing the cherubim upon the ark of the covenant declares that the figures are an intimation of the revolutions of the whole heavens, one of the cherubim representing the outer circumference and the other the inner sphere. facing each other, they represent the two hemispheres of the world. the flaming sword of the cherubim of genesis is the central motion and agitation of the heavenly bodies. in all probabil

own nature. adam was also likened to the pythagorean monad which by virtue of its state of perfect unity could dwell in the edenic sphere. when through a process akin to fission the monad became the duad--the proper symbol of discord and delusion--the creature thus formed was exiled from its celestial home. thus the twofold man was driven from the paradise belonging to the undivided creation and cherubim and a flaming sword were placed on guard at the gates of the causal world. consequently, only after the reestablishment 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 s

grew both the tree of life and the tree of the knowledge of good and evil. man, the banished adam, seeks to pass from the outer court of the sanctuary (the exterior universe) into the sanctum sanctorum, but before him rises a vast creature armed with a flashing sword that, moving slowly but continually, sweeps clear a wide circle, and through this "ring pass not" the adamic man cannot break. the cherubim address the seeker thus "man, thou art dust and to dust thou shalt return. thou wert fashioned by the builder of forms; thou belongest to the sphere of form, and the breath that was breathed into thy soul was the breath of form and like a flame it shall flicker out. more than thou art thou canst not be. thou art a denizen of the outer world and it is forbidden thee to enter this inner pla

a female figure draped with a scarf which the wind blows into the form of the hebrew letter kaph. her extended hands- each of which holds a wand--and her left leg, which crosses behind the right, cause the figure to assume the form of the alchemical symbol of sulphur. the central figure is surrounded by a wreath in the form of a vesica piscis which levi likens to the qabbalistic crown kether. the cherubim of ezekiel's vision occupy the corners of the card. this tarot is called the microcosm and the macrocosm because in it are summed up every agency contributing to the structure of creation. the figure in the form of the emblem of sulphur represents the divine fire and the heart of the great mystery. the wreath is nature, which surrounds the fiery center. the cherubim represent the elements

he divine fire and the heart of the great mystery. the wreath is nature, which surrounds the fiery center. the cherubim represent the elements, worlds, forces, and planes issuing out of the divine fiery center of life. the wreath signifies the crown of the initiate which is given to those who master the four guardians and enter into the presence of unveiled truth. in the pseudo-egyptian tarot the cherubim surround a wreath composed of twelve trifoliate flowers--the decanates of the zodiac. a human figure kneels below this wreath, playing upon a harp of three strings, for the spirit must create harmony in the triple constitution of its inferior nature before it can gain for itself the solar crown of immortality. the four suits of the minor trumps are considered as analogous to the four elem

f the tribe of judah, and aholiab, the son of ahisamach, of the tribe of dan. their popularity was so great that they were also the unanimous choice of the people. when jacob upon his deathbed blessed his sons (see genesis xlix, he assigned to each a symbol. the symbol of judah was a lion; that of dan a serpent or a bird (possibly an eagle. the lion and the eagle are two of the four beasts of the cherubim (the fixed signs of the zodiac; and the rosicrucian alchemists maintained that the mysterious stone of the wise (the soul) was compounded with the aid of the blood of the red lion and the gluten of the white eagle. it seems probable that there is a hidden mystic relationship between fire (the red lion, water (the white eagle, as they were used in occult chemistry, and the representatives

nce. in exodus the dimensions of the ark are given as two and a half cubits for its length, one cubit and a half its breadth and one cubit and a half its height. it was made of shittim-wood, gold plated within and without, and contained the sacred tablets of the law delivered to moses upon sinai. the lid of the ark was in the form of a golden plate upon which knelt two mysterious creatures called cherubim, facing each other, with wings arched overhead. it was upon this mercy seat between the wings of the celestials that the lord of israel descended when he desired to communicate with his high priest. the furnishings of the tabernacle were made conveniently portable. each altar and implement of any size was supplied with staves which could be put: through rings; by this means it could be pi

e headdress of the priests. from mosaize historie der hebreeuwse kerke. over the plain white cap of the ordinary priests the high priest wore an overcloth of blue and a band of gold. on the front of the golden band were inscribed the hebrew words "holiness unto the lord" this illustration shows the arrangement of the bonnet both with and without the golden crown. click to enlarge the ark with its cherubim. from calmet's dictionary of the holy bible. josephus tells its that the cherubim were flying creatures but different in appearance, from anything to be seen on earth; therefore impossible to describe. moses is supposed to have seen these beings kneeling at the footstool of god when he was picked up and brought into the presence of jehovah. it is probable that they resembled, at least in

ary of the holy bible. josephus tells its that the cherubim were flying creatures but different in appearance, from anything to be seen on earth; therefore impossible to describe. moses is supposed to have seen these beings kneeling at the footstool of god when he was picked up and brought into the presence of jehovah. it is probable that they resembled, at least in general appearance, the famous cherubim of ezekiel. next: the fraternity of the rose cross sacred texts esoteric index previous next p. 137 the fraternity of the rose cross who were the rosicrucians? were they an organization of profound thinkers rebelling against the inquisitional religious and philosophical limitations of their time or were they isolated transcendentalists united only by the similarity of their viewpoints and

n revelation the twelve foundation stones of the sacred city. in line with the same idea pythagoras asserted that the dodecahedron, or twelve-faced symmetrical geometric solid, was the foundation of the universe. may there not be a relation also between this mysterious 3 times 4 and the four parties of three which in the legend of the third degree of freemasonry go forth to the four angles of the cherubim, the composite creature of four parts? click to enlarge a table of medi val alchemical symbols. from valentine's the last will and testament. hermetists used the curious symbols shown in this rare table to represent various chemical elements and alchemical processes. the full meaning of these strange characters has never been revealed, the characters concealing effectually within their ow

sitting upon a nest of fire. the union of elements they symbolized by a marriage, the process of putrefaction by a skull, antimony by a dragon. p. 156 the following table shows the angles to which the parties of three (salt, sulphur, and mercury) go in search of chiram: the four "corners" of creation east south west north the fixed signs of the zodiac aquarius leo scorpio taurus the parts of the cherubim man lion eagle bull the four seasons spring summer autumn winter the ages of man childhood youth maturity age the stages of existence birth growth maturity decay the parts of man's constitution spirit soul mind body the four elements air fire water earth one more table should prove of interest to masonic scholars: one showing the relationship existing between the three substances, salt, s


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

f is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth

n. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the son, and by the virtues of tzabaoth. elohim, fight for me in the name of tetragrammaton. malachim, protect me in the name of yod he vau he. seraphim, purify my love in the name of eloah. chaschmal im, enl ighten me wi th the splendors of elohi, and of schechinah. aralim, act ye; auphanim, revolve and


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eolhim binah tzaphquiel aralim shabbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedien

h us at this time and for ever: hodben (should be hod simply- let thine almighty power defend us and protect us, both now and for ever: michael- let michael, who is, under thee, general of thy heavenly host: cochab- come and expel all evil and danger from us both now and for ever. sadai- thou great god of all wisdom and knowledge: jesal (should be iesod- instruct thy poor and most humble servant: cherubim- by thy holy cherubim: gabriel- by thy holy angel gabriel, who is the author and messenger of good tidings: levanah- direct and support us at this present and for ever. the explanation of the two triangles37 in the parchment. alpha and omega- thou, o great god, who art the beginning and the end: tetragrammaton- thou god of almighty power, be ever present with us to guard and protect us, a


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defend us and protect us, both now and for ever: michael. let michael, who is, under thee, general of thy heavenly host: cochab. come and expel all evil and danger from us both now and for ever. s. sadai. thou great god of all wisdom and knowledge: jesal1 instruct thy poor and most humble servant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenger of good tidings: levanah. direct and support us at this present and for ever. s. 1. the copyist again mistakes a d for an l. ars nova 5 the explanation of the two triangles in the parchment.1 alpha& omega thou, o great god, who art the beginning and the end: tetragrammaton thou god of almighty power, b


MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

at cycle of the pleiades. there are legends of the serpent with 52 sections, etc.number 28number of the cycle of saturn.the moonis thought of as the lesser saturn. its cycle of 28 days and four quarters of seven are related esotericallywith the planet of karma. this may be why on the devil card in the tarot we see the two moons.the chinese dragonsthis was a name used for the ruling kings in china.cherubim and seraphimthese come from the words that mean flaming or guardian serpents.lemuriasaid to be a home for the serpent people. lemuria also went by the name rutas. the indians from indiawere said to have come from lemuria in the pacific. mooa queen of the ancient nations of the maya and their predecessors; the name means serpent in polyne-sian languages.easter islandpart of a much larger l


MORALS AND DOGMA

fore our era to the equinoctial and solstitial points: to which belong four stars, aldebaran, regulus, fomalhaut, and antares. at each of these veils there are three words: and to each division of the zodiac, belonging to each of these stars, are three signs. the four signs, taurus, leo, scorpio, and aquarius, were termed the _fixed_ signs, and are appropriately assigned to the four veils. so the cherubim, according to clemens and philo, represented the two hemispheres: their wings, the rapid course of the firmament, and of time which revolves in the zodiac "for the heavens fly" says philo, speaking of the wings of the cherubim: which were winged representations of the lion, the bull, the eagle, and the man; of two of which, the human-headed, winged bulls and lions, so many have been found

e hindus and japanese, breaking with his horn the egg out of which the world is born, hence the bull apis was worshipped by the egyptians, and reproduced as a golden calf by aaron in the desert. hence the cow was sacred to the hind s. hence, from the sacred and beneficent signs of taurus and leo, the human-headed winged lions and bulls in the palaces at kouyounjik and nimroud, like which were the cherubim set by solomon in his temple: and hence the twelve brazen or bronze oxen, on which the laver of brass was supported. the celestial vulture or eagle, rising and setting with the scorpion, was substituted in its place, in many cases, on account of the malign influences of the latter: and thus the four great periods of the year were marked by the bull, the lion, the man (aquarius) and the ea

cause besides those things which belong to all christians in common, we are now to discourse to you of sublime mysteries, which none are qualified to hear, but those who, by the master's favor, are made partakers of them..to have taught them openly, would have been to betray them" and he refers to the ark of the covenant and says that it signified a mystery, or secret of god, shadowed over by the cherubim of glory, and honored by being veiled. st. chrysostom and st. augustine speak of initiation more than fifty times. st. ambrose writes to those who are initiated; and initiation was not merely baptism, or admission into the church, but it referred to initiation into the mysteries. to the baptized and initiated the mysteries of religion were unveiled; they were kept secret from the catechum

hemselves, and endeavor to learn the hidden meaning of their mysterious words. the ritual of the degree of scottish elder master, and knight of saint andrew, being the fourth degree of ramsay, it is said upon the title-page, or of the reformed or rectified rite of dresden, has these passages "o how great and glorious is the _presence_ of the almighty god which gloriously _shines_ from between the cherubim "how adorable and astonishing are the _rays_ of that glorious _light, that sends forth its bright and brilliant beams from the holy ark of alliance and covenant "let us with the deepest veneration and devotion adore the great source of life, that glorious spirit who is the most merciful and beneficent ruler of the universe and of all the creatures it contains "the secret knowledge of the


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the stones of the street were as precious as gold; the gates were at first the end of the world. the green trees when i saw them first through one of the gates, transported and ravished me, their sweetness and unusual beauty made my heart to leap, and almost mad with ecstasy, they were such strange and wonderful things. the men! 0 what venerable and reverent creatures did the aged seem! immortal cherubim! and the young men glittering and sparkling angels, and maids, strange seraphic pieces of life and beauty. boys and girls tumbling in the street, and playing, were moving jewels. i knew not that they were born or should die. but all things abided eternally as they were in their proper places. eternity was manifest in the light of the day, and something infinite behind everything appeared"


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

good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparently superhuma

quilibrium, in philosophy criticism, in religion progressive revelation. the ancients represented this mystery by the conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to


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

e! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in the name of adonai! beni-elohim, be my brethren in the name of the son, and by the powers of zebaoth! eloim, do battle for me in the name of tetragrammaton! melachim, protect me in the name of yod he vau he! seraphim, cleanse my love in the name of elvoh! hashmalim, enlighten me with the splendours of eloi and shekinah! aralim, act! ophanim, revolve and shine! haioth ha

rs expressed by the dove and the dragon; the circle or rota, formed by the dragon or serpent to typify length of days; finally, the kabalistic divination of the entire tarot, as practised in later days by egyptian bohemians, whose secrets were divined and recovered imperfectly by etteilla. we see in the bible that the high priests consulted the lord on the golden table of the holy ark between the cherubim, or bull-headed and eagle-winged sphinx; that they consulted by the help of the teraphim, urim and thummim, and by the ephod. now, it is known that the ephod was a magical square of twelve numbers and twelve words engraved on precious stones. the word teraphim in hebrew signifies hieroglyphs or figured signs; the urim and thummim were the above and beneath, the east and west, the yes and

book of hermes 139 kabalistic book the sense of which is indicated rigorously by the figures and numbers of the urim, thummim, teraphim and ephod, all resumed and completed by the tarot. the old sanctuaries contain no further mysteries, and the significance of the objects of the hebrew cultus is comprehensible for the first time. who does not perceive in the golden table, crowned and supported by cherubim which covered the ark of the covenant, the same symbols as those of the twenty-first tarot key? the ark was a hieroglyphical synthesis of the whole kabalistic dogma; it included the jod or blossoming staff of aaron, the he or cup, the gomor containing the manna, the two tables of the law. an analogous symbol to that of the sword of justice. and the manna kept in the gomor, four objects wh

y? the ark was a hieroglyphical synthesis of the whole kabalistic dogma; it included the jod or blossoming staff of aaron, the he or cup, the gomor containing the manna, the two tables of the law. an analogous symbol to that of the sword of justice. and the manna kept in the gomor, four objects which interpret wonderfully the letters of the divine tetragram. gaffarel has proved learnedly that the cherubim of the ark were in the likeness of bulls, but he did not know that instead of two there were four. two at each end, as the text expressly says. though it has been misconstrued for the most part by commentators. the eighteenth and nineteenth verses of the twenty-fifth chapter of exodus should read thus: gand thou shalt make two calves or sphinxes of beaten gold on each side of the oracle

instead of two there were four. two at each end, as the text expressly says. though it has been misconstrued for the most part by commentators. the eighteenth and nineteenth verses of the twenty-fifth chapter of exodus should read thus: gand thou shalt make two calves or sphinxes of beaten gold on each side of the oracle. and thou shalt make the one looking this way and the second that way. h the cherubim or sphinxes were, in fact, coupled by twos on each side of the 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, m


RUBY TABLET OF SET

jehovah did not create satan, because god can not create god. as gods, satan is jehovah's equal. when christians proclaim that jehovah will destroy satan, they reinforce the idea that christianity is a religion of destruction. the purpose of christian destruction is dominance, not tolerance. satan's chief daemon is called lucifer. before lucifer left heaven, he was known to be a guardian cherub. cherubim are special angels assigned to protect jehovah (from what? that's an interesting question) after lucifer's departure from heaven, jehovah had to assign four cherubim to do the work that lucifer had previously done. the first is described as lion-like, the second is calf-like, the third is as a man, and the fourth is eagle-like. revelation 4:6-8 and before the throne there was a sea of gla

i drew nigh to a wall which is built of crystals and surrounded by tongues of fire, and it began to affright me. and i went into the tongues of fire and drew nigh to a large house which was built of crystals. the walls of the house were like a tesselated floor of crystals, and its groundwork was of crystal. its ceiling was like the path of the stars and the lightnings, and between them were fiery cherubim amidst a background of water. a blazing fire surrounded the walls, and its portals were covered with fire. and i entered into that house, and it was as hot as fire yet as cold as ice. there were no delights of life therein. fear covered me, and trembling gat hold of me. and i quaked and trembled and fell down upon my face" shortly thereafter enoch beholds the black flame "from thence i we

ondemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom [deacon] smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant holds the wafer aloft to the pentagram and says [celebrant] vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the v


SATANGEL

oly is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in the bible, stationed by god east of eden the cherubim and the ever turning sword to guard the way to the tree of life. they are described by theodorus, bishop of heraclea, as beasts which might terrify adam from the entrance of paradise. in the hebrew tradition they are desc

lden sculptures covering the ark of the covenant. the origins of the term lie in babylon, where they are monstrous winged entities guarding the entrances to temples; the ka-ri-bu. similar creatures guarded the assyrian tree of everlasting life. 3rd choir: thrones- ophanim or galgallin in hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst the cherubim are god s charioteers, the ophanim are the actual chariots. in more modern terms, they are the archetypal u.f.o. or flying saucer. they are variously said to reside in the third and fourth heavens, and thus exist as the first emanations that may be considered as possessing the elemental developments of form and substance. it is here that heaven meets earth, and thus becomes exposed to pot

ruth. gabri-el is described as possessing 140 pairs of wings and in judeo-christian lore is the angel of annunciation, resurrection, mercy, revelation and death. the root of the name gabri-el lies in the sumerian word gbr, meaning gubernator or governer. the name may also be translated as divine husband, and in luke 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he app

is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah

he knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them a

rge serpent. retrieves stolen good, punishes miscreants, finds out all underhand dealings, and locates hidden treasure. aniquiel one of the nine great dukes of hell, specifically named as being the serpent in the garden. ariton (goetia. demon king of water, and the west. ashmedai, asmodaios, asmodeus, asmoday (goetia, 32nd spirit, latin asmodeus, talmudic asmeddai, meaning being of judgement. ex- cherubim, more of a philosopher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, the patron demon of passion, lechery, luxury, sensuality, who wreaks havoc seducing nuns and monks. may appear with three heads, a bull, a ram and a man, and the feet of a rooster or goose, an

nd in command of hell, residing in its eastern region, commanding sixty or seventy legions of demons. archdemon of netzach (waite. king commanding 66 legions. speaks hoarsely. gives the power of invisibility (goetia. the title of baal is syrian and means god or lord. baal-berith (syrian. patron devil of disobedience, who tempts humans into blasphemy, quarrels, contention, and murder. ex-prince of cherubim, now grand pontiff and master of infernal ceremonies, chief secretary of hell, minister of foreign affairs, and infernal archivist. his name appears as a counter-signatory in the infernal pacts. baal-chanan, baal-hanan archdemon corresponding to netzach (waite. balam (goetia, 51st spirit. once of the order of dominations, now a demonic king ruling 40 legions, with the heads of a man, a bu


SATANIC RITUALS

jesty, condemn him to the pit, evermore to suffer in perpetual anguish. bring thy wrath upon him, o prince of darkness, and rend him that he may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d


SEPHER HA BAHIR

[it can be written] lo lev it has a heart. the heart is also given over to it. and what is this heart? it is the 32 hidden paths of wisdom that are hidden in it. in each of their paths there is also a form watching over it. it is thus written (genesis 3:24, to watch the way of the tree of life. 99. what are these forms? they are that regarding which it is written (genesis 3:24, and he placed the cherubim to the east of the garden of eden, and the flame of a sword revolving, to guard the way of the tree of life. what is the meaning of, he placed to the east (kedem) of the garden of eden? he placed it in those paths that preceded (kadmu) the place that was called the garden of eden. it was also before the cherubim, as it is written, the cherubim. it was furthermore before the flame, as it i


SEPHER YETZIRAH WESTCOTT

man faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. sixth order: the archetype 50. god. ain suph. he whom no mortal eye bath seen, and who has been known to jesus the messiah alone. note--the angels of the fifth or angelic world are arranged in very different order by v

"fiery serpents: also in verse 8 as "fiery serpent" when jehovah said "make thee a fiery serpent and set it upon a pole" kerubim. the hebrew words arc chivth h qdsh, holy animals: i have ventured to put kerubim, as the title of the other biblical form of holy mysterious animal, as given in 1 kings vi. 23 and exodus xxv. 18, and indeed genesis iii. 24. bible dictionaries generally give the word as cherubim, but in hebrew the initial letter is always k and not ch. 26. three. in the first edition i overlooked this word three; and putting and for as, made four classes of serving beings. 27. this is verse 4 of psalm civ. 28. here follow the permutations of the name ihv, which is the tetragrammaton--jehovah, without the second or final heh: ihv is a trigrammaton, and is more suitable to the thir


SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

d with its clear eyes, unshrinking, on the gleaming pikes and savage brows of the huissiers. and now, alone in the dungeon, it put its arms round her neck, and murmured its indistinct sounds, low and sweet as some unknown language of consolation and of heaven. and of heaven it was! for, at the murmur, the terror melted from her soul; upward, from the dungeon and the death, upward, where the happy cherubim chant the mercy of the all-loving, whispered that cherub's voice. she fell upon her knees and prayed. the despoilers of all that beautifies and hallows life had desecrated the altar, and denied the god! they had removed from the last hour of their victims the priest, the scripture, and the cross! but faith builds in the dungeon and the lazar-house its sublimest shrines; and up, through ro


SOLOMON

ise thee, anost r. stop by marmara' at once i retreat" 100. the thirtieth said "i am called alleborith. if in eating fish one has swallowed a bone, then he must take a bone from the fish and cough, and at once i retreat" 101. the thirty-first said "i am called hephesimireth, and cause lingering disease. if you throw salt, rubbed in the hand, into oil and smear it on the patient, saying 'seraphim, cherubim, help me' i at once retire" 102. the thirty-second said "i am called ichthion. i paralyze muscles and contuse them. if i hear 'adona th, help' i at once retire" 103. the thirty-third said "i am called agchoni n. i lie among swaddling-clothes and in the precipice. and if any one write on fig-leaves 'lycurgos' taking away one letter at a time, and write it, reversing the letters, i retire a


THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. not by obscuring his vision and intention by righteousness. 56 57 58 59. 60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come as sacred nourishment, as delicious ambrosia and sweet nectar. we come as a blessed sacrament of wisdom and joy unto all. kno


THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

devas, that in persia were called the seven amaschapands, that in chaldea were called the seven great angels, that in jewish kabbalism are called the seven archangels. later, various magi sought to reconcile the christian hierarchy of celestial spirits with the traditions of hermes by classifying the angels into three hierarchies, each subdivided into three orders. the first hierarchy: seraphim, cherubim, and thrones. the second hierarchy: dominions, powers, and authorities [virtues. the third hierarchy:principalities, archangels, and angels. these spirits are considered more perfect in essence than humans, and they are thought to be on earth to help. they work out the pattern of ordeals that each human being must pass through, and they give an account of human actions to god after one pa

ches in length, 2 feet, 3 inches in height) using setim (acacia) wood overlaid with the purest gold. the outside of the ark had a gold rim and four golden rings, one on each corner of the chest. two poles made of setim and covered with gold ran through the gold rings on either side; the poles were used to lift the ark and were never removed from the rings. the ark had a cover of gold on which two cherubim faced each other, each with wings spread. the oracle (word, or commands) of god would issue from the ark from a cloud between the two cherubim (exodus 25:19.22. the ark originally provided safety to the israelites in their journey to the promised land. the power of the ark was manifested several times and enemies were scattered. when priests carrying the ark stepped into the river jordan


THE HOLY BIBLE KING JAMES VERSION

and clothed them. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam knew eve his wife; and she conceived, and bare cain, and said, i have gotten a man from the lord. 4:2 and she again bare his brother abel. and abel was a keeper of sheep, but cain was a tiller of the ground. 4:3 and in process of time it came to pass, that cain brought of the fruit of the ground

gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof. 25:18 and thou shalt make two cherubims [of] gold [of] beaten work shalt thou make them, in the two ends of the mercy seat. 25:19 and make one cherub on the one end, and the other cherub on the other end [even] of the mercy seat shall ye make the cherubims on the two ends thereof. 25:20 and the cherubim shall stretch forth [their] wings on high, covering the mercy seat with their wings, and their faces [shall look] one to another; toward the mercy seat shall the faces of the cherubims be. 25:21 and thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that i shall give thee. 25:22 and there i will meet with thee, and i will commune with thee from a


TWO ESSAYS ON THE WORSHIP OF PRIAPUS

worship in the vision of ezekiel, god is described as descending upon the combined forms of the eagle, the bull, and the lion,1 the emblems of the therial spirit, the creative and destructive powers, which were all united in the true god, though hypostatically divided in the syrian trinity. man was compounded with them, as representing the real image of god, according to the jewish theology. the cherubim on the ark of the covenant, between which god dwelt,2 were also compounded of the same form,3 so that the idea of them must have been present to the prophet s mind, previous to the apparition which furnished him with the description. even those on the ark of the covenant, though made at the express command of god, do not appear to have been original; for a figure exactly answering to the

le upon the greek coins, particularly the bull and lion fighting, and the mystic flower, which is the constant device of the rhodians. the style of workmanship is also exactly the same as that of the very ancient greek coins of acanthus, celendaris, and lesbos; the lines being very strongly marked, and the hair expressed by round knobs. the wings likewise of the figure, which resembles the jewish cherubim, are the same as those upon several greek sculptures now extant; such as the little images of priapus attached to the ancient bracelets, the compound figures of the goat and lion 1 see plate xviii. fig. 1 from the isiac table, and plate xix. fig 5 from niebuhr's prints of chilminar. see also plate xviii. fig. 2 and plate xix. fig. 1 from the isiac tables and the egyptian portals published


TYSON DONALD THE POWER OF THE WORD

ve fashioned in the shape of the "throne of glory which is above" with the help of the holy spirit. in the throne were the shapes of the four living creatures-the man, the lion, the ox, and the eagle. the lion was placed opposite the ox, probably on the arms of the throne, and presumably the man was opposite the eagle on the two sides of the back. behind the throne was the likeness of a wheel and cherubim. the throne was made of pure gold studded with pearls and precious stones. inside its seat was hidden "a tablet engraved with a serpent on a pole" a great sapphire stone served solomon for a footstool. in the mouths of the animals that composed the throne were golden bells that rang when the wind blew, and above the throne hung a canopy of colored cloths that fluttered with the appearance


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

fico del arcano veintid s es la corona de la vida entre los cuatro animales misteriosos de la alkimia sexual, en medio de la corona se ve la verdad representada por una mujer desnuda que tiene en cada mano una varita (el sacerdote y la sacerdotisa. la alkimia sexual, s lo trabajando en la fragua encendida de vulcano, podemos encarnar la verdad. 143 the ark of alliance the ark of alliance had four cherubim; touching each other with their wings and were in the attitude of the man and the woman during the sexual act. inside the ark were found the fourishing rod of aaron, the cup of gomor containing the manna and the two tablets of the law. the number 4 as a result of the addition of the 22 (2+2=4. the internal lodge the first duty of any gnostic is to be sure that the lodge is protected. duri


WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e; note the 9 cubits length of the iron bedstead of the giant og, king of basan, who is a type of the devil, and there are 9 orders of devil s in sheol (what we call hell. it prevails against plagues and fevers; it causes long life and health, and by it plato so ordered events that he died at the age of nine times 9. there are nine orders of angels, says gregory, a.d. 381, in homily 34. seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels and angels. from a christian point of view, the number nine represents: 1. unity of the godhead. 2. the hypostatic union of christ. 3. trinity. 4. evangelists. 5. wounds of jesus. 6. is the number of sin. 7. gifts of the spirit, rev. i. 12; and jesus 7 times spoke on the cross. 8. beatitudes. 9. orders of angels. 10. command


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

maginary: imaginary: 0: 1 :god :almond in flower: 2 :man :amaranth: 3 :woman :cypress, opium poppy: 4 :unicorn :olive, shamrock: 5 :basilisk :oak, nux vomica, nettle: 6 :phoenix, lion, child :acacia, bay, laurel, vine: 7 :lynx :rose: 8 :hermaphrodite, jackal, twin :moly, anhalonium lewinii: serpents: 9 :elephant:(banyan) mandrake, damiana: yohimba: 10 :sphinx :willow, lily, ivy :11 :eagle or man (cherub of air.:aspen: 12 :swallow, ibis, ape, twin :vervain, herb mercury: serpents: marjolane, palm: 13 :dog :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :vi

, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cher

dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cherub of fire :red poppy, hibiscus, nettle: 32 :crocodile :ash, cypress, hellebore, yew: nightshade :32 bis :bull (cherub of earth :oak, ivy :31 bis :sphinx (if sworded and :almond in flower: crowned: weh note: lines 11, 16, 28& 32 bis corrected as to element; original had typos of fire, air, fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapph


ALEISTER CROWLEY EQUINOX EQ I 3 2

representing the counterchanged action of the spirit and the four elements [all quit vault] illustration on page 222 described "diagram 75. the wall of the vault" this is a rectangular grid of squares, five across by eight high. a representation is below, save that the top row scorpio symbol scorpio used here is actually an eagle head, beak to left, on the diagram; and it may represent the eagle cherub instead of scorpio_ taurus aquarius< scorpio leo_ salt mercury hb:koph water air_ sulphur hb:bet saturn hb:chet dee_ mars hb:gemel sun hb:chet jupiter_ taurus aquarius hb:taw scorpio leo_ mercury hb:heh moon hb:nun venus_ capricorn libra hb:yod cancer aries_ virgo gemini hb:mem pisces sagittarius_ illustration on page 222 described "diagram 76. the black calvary cross" this is a large styli

k line and finally a white ring with writing. within the last ring is a large black disk. the disk has the hebrew letter shin in white in the center. there are four other circles at top, bottom, left and right within the disk. these are defined by a thin white ring, black circle and thicker white ring with lettering. in the center of each of these smaller circles, on a black field, is a head of a cherub. the top has a lion head facing left, yod above head. the bottom has a human head with neck and start of chest, facing forward, vau above head. the left has an eagle head facing left, hay above head. the right has a bull headfacing forward, hay above head. all four have two wings extending from the bottom and arched around the sides within the inner circle, like laurels. the lettering in th

st stable of forms, the three showing forth the four, since the triangles form a tetrahedron18. for hb:nun-final hb:mem hb:aleph occultly spelleth 741= hb:shin hb:taw hb:mem hb:aleph. also the pyramid= 4 x 3= 12 hva. thus also each hath 3 letters of 3 words, but all together seal each 3 within a fourth, the synthesis of the 3. note also: hb:yod= fire in hhb:vau hb:heh hb:yod, scorpio is the water cherub. that he is amoun also is shown by the eagle whose wings are those of the winged globe. the sun shineth in the air.19 but in the signs they are united first of all in the sign of light. the lvx differentiates this light, as is explained in the ritual itself""first point" know ye that the whole object of the ritual is to unite the postulant with osiris, represented by the chief adept, save w


BLAVATSKY H P ANTHROPOGENESIS

ter of our century. thus, the author of "earth's earliest ages" j. h. pember, m.a, devotes a thick volume to proving theosophists, spiritualists, metaphysicians, agnostics, mystics, poets, and every contemporary author on oriental speculations, to be the devoted servants of the "prince of the air" and irretrievably damned. he describes satan and his antichrist in this wise "satan is the 'anointed cherub' of old. god created satan, the fairest and wisest of all his creatures in this part of his universe, and made him prince of the world, and of the power of the air. he was placed in an eden, which was both far anterior to the eden of genesis. and of an altogether different and more substantial character, resembling the new jerusalem. thus, satan being perfect in wisdom, and beauty, his vast

nderstand it, the "god" karma: because thine heart is lifted up, and thou hast said i am a god. and yet thou art a man. behold i shall bring strangers upon thee. and they shall draw their swords against the beauty of thy wisdom. and they shall bring thee down to the pit" or earth-life. the origin of the "prince of tyrus" is to be traced to, and sought in[[vol. 2, page] 493 the real meaning of the cherub. the "divine dynasties" of the iniquitous atlanteans, the great sorcerers (see last comments, on stanza xii, verses 47- 49. there is no metaphor in the words of ezekiel, but actual history, this time. for the voice in the prophet, the voice of the "lord" his own spirit, which spake unto him, says "because thou hast said 'i am a god, i sit in the seat of god(s (divine dynasties, in the midst

logians, perhaps. these verses relate to the past and belong more to the knowledge acquired at the mysteries of initiation than to retrospective clairvoyance! says the voice, again "thou hast been in eden, the garden of god (in the satya yuga) every precious stone was thy covering. the workmanship of thy tabrets and thy pipes was prepared in thee in the day thou was created. thou art the anointed cherub. thou hast walked up and down in the midst of the stones of fire. thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. therefore i will cast thee out of the mountain of god and destroy thee" the "mountain of god" means the "mountain of the gods" or meru, whose representative in the fourth race was mount atlas, the last form of one of the divine

come second in order; esoterically, and kabalistically, they are identical; the cherubim being simply the name for the images or likenesses of any of the divisions of the celestial hosts. now, as said before, the dragons and nagas were the names given to the initiates-hermits, on account of their great wisdom and spirituality and their living in caves. thus, when ezekiel applies the adjective of cherub to the king of tyre, and tells him that by his wisdom and his understanding there is no secret that can be hidden from him (v. 3, 4, xxviii, he shows to an occultist that it is a "prophet" perhaps, still a follower of exoteric worship, who fulminates against an initiate of another school and not against an imaginary lucifer, a fallen cherub from the stars, and then from the garden of eden


BLAVATSKY H P COSMOGENESIS

tion: it is old cooks and fortune-tellers who read their future to servant-girls in search of husbands, by means of the white of an egg in a glass. nevertheless, even christians have to this day their sacred birds; for instance, the dove, the symbol of the holy ghost. nor have they neglected the sacred animals. the evangelical zoolatry- the bull, the eagle, the lion, and the angel (in reality the cherub, or seraph, the fiery-winged serpent, is as much pagan as that of the egyptians or the chaldeans. these four animals are, in reality, the symbols of the four elements, and of the four lower principles in man. nevertheless, they correspond physically and materially to the four constellations that form, so to speak, the suite or cortege of the solar god, and occupy during the winter solstice

s believe in the same to this day? the hesiodic aeolus, boreas, etc, etc, were named kadim, tzaphon, daren, and ruach hajan by the "chosen people" of israel. what is, then, the fundamental difference? while the hellenes were taught that aeolus tied and untied the winds, the jews believed as fervently that their lord god "with smoke coming out of his nostrils and fire out of his mouth, rode upon a cherub and did fly; and was seen upon the wings of the wind (ii. sam, xxii. 9 and 11. the expressions of the two nations are either both figures of speech, or both superstitions. we think they are neither; but only arise from a keen sense of oneness with nature, and a perception of the mysterious and the intelligent behind every natural phenomenon, which the moderns no longer possess. nor was it "

ugh all the characteristics of the 12 signs of the zodiac, in the words addressed by the dying jacob to his sons, and in his definitions of the future of each tribe (vide genesis, ch. xlix) moreover, the respective banners of the same tribes are claimed to have exhibited the same symbols and the same names as the signs, repeated in the 12 stones of the urim and thummim, and on the 12 wings of the cherub. leaving the proof of exactitude in the alleged correspondence to the said mystics, it is as follows: man, or the aquarius, is in the sphere of reuben, who is declared as "unstable as water (the vulgate has it, to be "rushing like water; gemini, in the strong fraternal association of simeon and levi; leo, in that of judah "the strong lion" of his tribe "the lion's whelp; the pisces, in zabu


DAVID ICKE CHILDREN OF THE MATRIX

e it with purely third-dimensional blueprinting. among the new age mentality, hugging people is part of the persona, the blueprint, the mental and emotional uniform to show that you are a "loving person. but i have seen many in the new age hugging people as a public show while saying how much they hate their guts once they have gone. i have known many relationships of the "kissy, kissy, my little cherub" variety, which, on the surface, have been perfect matches "oh what a wonderful couple, they are so in love, it's obvious, isn't it" yet at the first sign of a problem between them, the relationship falls apart because it is built on sand. they can't handle it once the blueprint is breached and you also find, talking to them after the break-up, that their lovey-dovey-go-through-the-motions


DION FORTUNE MYSTICAL QABALA

have already noted one of the correspondences assigned to malkuth in the microcosm. it is also said, however, that malkuth corresponds to the feet of the divine man. here again we have an important concept; for unless the feet are firmly planted on mother earth, no stability is possible. there are altogether too many top-heavy mystics who like to think that the divine man ends at the neck like a cherub, and give no place to the generative organs of yesod, or the anus of malkuth. they need to learn the lesson that the heavenly dream taught to st peter, that nothing which god made is unclean unless we allow it to become so. we should recognise the divine life in all its functions, and so bring the manhood up into godhead and sanctify it. cleanliness is next to godliness, especially internal


ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. maneat terra per adam lot-chavah. fiat firmamentum per lahuvehu-zebaoth. fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away w

sdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate

is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. d


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tainous regions between cabul and the ganges, on the banks of which, in the hills, they show a place where he resorted occasionally for religious purposes. it is frequented by pilgrims. at the entrance of the passes leading to the place where i suppose was the garden of eden, and to the eastward of it, the hindoos have placed a destroying angel, who appears, and it is generally represented with a cherub; i mean garudha, or the eagle, upon whom vishnu and jupiter are represented riding. garudha is represented generally like an eagle, but in his compound character somewhat like a cherub. he is represented like a young man, with the countenance, wings, and talons of the eagle. in scripture the deity is represented riding upon a cherub, and flying upon the wings of the wind. garudha is called

ted riding. garudha is represented generally like an eagle, but in his compound character somewhat like a cherub. he is represented like a young man, with the countenance, wings, and talons of the eagle. in scripture the deity is represented riding upon a cherub, and flying upon the wings of the wind. garudha is called vahan [literally the vehicle] of vishnu or jupiter, and he thus answers to the cherub of scripture; for many commentators derive this word from the obsolete root c harab, in the chaldean language, a word implicitly synonymous with the sanscrit vahan. in the fabled mount meru of hindu mythology there is also a descriptive representation of a mosaic-like garden of eden. meru is a conical mountain; the exact locality of which is not fixed, but hindu geographers considered the e


FAUST

one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myself thy peer! what though i had the might to draw thee near, to hold thee i possessed no might. at that ecstatic moment s height i felt so small, so great; thou cruelly didst


ISIS UNVEILED

to be as chimerical as that of several persons who believed tbey possessed the navel, and other parts less comdy, of the body of christ "a monk of st. antony" says stephens "having been at jerusa- lem, saw there several relics, among which was a bit of tht finger of the holy ohott, as sound and entire as it had ever been; the snout of the seraph that appeared to st. francis; one of the nails of a cherub; one of the ribs of the verbum euro factum (the word made fiesh; some rays of the star that appeared to the three kings of the east; a phial of st. michael's sweat, that exuded when he was fitting against the devil, etc 'all which things' observes the monkish treasurer of relics 'i have thought home with me very devoutly" and if the foregoing is set aside as the invention of a protestant en

a throne as the appearance of a sapphire stone. and i saw as the color of amber [gold] as the ap- pearance of fire around about. from his loins even upward, and from the appearance of his loins even downward, i saw as it were the appear- ance of fire" esekiel, i, 26, 27 "and his feet like unto fine brass, as if they burned in a furnace" ir^vekuion, i, 15 "as for their faces. one was the face of a cherub, and the face of a uon. they also had the face of on oz and the face of an eagle" ezekui, i, 10; x, 14. this fourfold appearance we find in the two ehervbim of gold on the two ends of the ark; these symbolic four facet being adopted, moreover, later, one for each evangelist, as may be easily ascertained from the pictures of matthew, mark, luke, and john* prefixed to their respect- ive gospe


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradation and iniquity of being here as presences in this world, although the most glorious amidst the forms of flesh? what is this shame, which is the characteristic singly of human creatures? all other creatures are sinless in this respect, and know not the feeling of that correctly looked at strange thing which men call shame, something w


KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan english section (jerusalem: the hebrew university, 1987. langermann, y. tzvi. introduction to a new redaction of sefer yesira? in kabbalah: journal for the study of jewish mystical texts 2, edited by daniel abrams and abraham elqayam (los angeles: cherub press, 1997. shulman, david. is there an indian connection to the sefer yesirah? in aleph: historical studies in science and judaism, number 2: 2002, edited by gad fruedenthal, indiana university press, at http//inscribe.iupress.org/loi/ale. wasserstrom, steven m. further thoughts on the origins of sefer yesirah, in aleph: historical studies in science and judaism, number 2: 2002, edited by

wish philosophy (mentioned above) yochanan silman, philosopher and prophet: judah halevi, the kuzari, and the evolution of his thought (albany: state university of new york press, 1995) diane lobel, between mysticism and philosophy: sufi language of religious experience in judah ha-levi s kuzari (state university of new york press, 2000. chapter 4 (titled the sefer yetzira) of joseph dan s unique cherub circle (t bingen: mohr siebeck, 1999, begins the literature of the unique cherub circle is devoted, almost exclusively, to the interpretation of sefer yetzira. although we do not understand the main aspects of the circle s pseudepigraphical framework, its dependence on sefer yetzira without doubt the source of its mystical discourse is clear and obvious. chapter 12 discusses the commentarie


KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

y c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981: 7. gsefer habahir h (translated excerpts. dan, joseph. gershom scholem and the mystical dimension of jewish history [modern jewish masters series #2. new york: new york university press, 1988: chapter 5. gthe enigmatic book bahir. h. gmidrash and the dawn of kabbalah, h in midrash and literature

different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school, or gcircle, h throughout. grozinger, karl e. ghandling of holy traditions as a path to mystical unity in the kitve ha- eiyyun, h in rashi 1040-1990: congres europeen des etudes juives, ed. by gabrielle

losophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. pachter, mordechai. gthe root of faith is the root of heresy, h part i of pachter fs roots of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. safran, bezalel. grabbi azriel and nahmanides: two views of the fall of man, h in rabbi moses nahmanides (ramban: explorations in his religious and literary virtuosity, edited by isadore twersky (cambridge: harvard university press, 1983. 3. nahmanides. abrams, daniel. gorality in the kabbalistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h

le/ jerusalem: jason aronson inc, 1998. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. pachter, mordechai. gthe root of faith is the root of heresy h= part ii of pachter fs roots of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpr

. h. hames, harvey j. like angels on jacob fs ladder: abraham abulafia, the franciscans, and joachimism. albany: state university of new york press, 2007. idel, moshe. ga unique manuscript of an untitled treatise of abraham abulafia in biblioteca laurentiana medicea, h in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. gabraham abulafia and menahem ben benjamin in rome: the beginnings of kabbalah in italy, h in the jews of italy: memory and identity, edited by barbara garvin and bernard cooperman (bethesda: university press of maryland, 2000. gabraham abulafia and unio mystica, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge

orrectly attributed to rabbi shem tov de leon. its apparently true author is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in the prophetic kabbalah of abraham abulafia, h in perspectives on jewish thought and

ph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditation in jewish and islamic mysticism in the light of a recent archeologi

university, march 2004. contemplative practice and the transmission of kabbalah: a study of isaac of acre fs me firat eeinayim. ph.d. dissertation, waltham: brandeis university, 2003. huss, boaz. gnisan.the wife of the infinite: the mystical hermeneutics of rabbi isaac of acre, h in kabbalah: journal for the study of jewish mystical texts, vol. 5, edited by d. abrams and a. elqayam (los angeles: cherub press, 2000. idel, moshe. the mystical experience in abraham abulafia. numerous references to isaac of acre throughout. studies in ecstatic kabbalah, especially chapter 7, ghitbodedut as concentration in ecstatic kabbalah. h. kaplan, aryeh. meditation and kabbalah. grabbi isaac of acco, h pp. 137-154. 2. d. moses ben shem tov de leon: listed here are items which fall distinctly outside the

12 other books, chapters, and articles on early kabbalah. abrams, daniel. gfrom germany to spain: numerology as a mystical technique, h in journal of jewish studies, vol. 47, no. 1 (1996. ghypostatic wisdom and imitatio dei: kabbalistic traditions of attaining wisdom, in kabbalah: journal for the study of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. altmann, alexander. g ethe ladder of ascension, f h in studies in religious philosophy and mysticism (ithaca: cornell university press, 1969. brody, seth. ghuman hands dwell in heavenly heights: contemplative ascent and theurgic power in thirteenth century kabbalah, h in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang publishin

n the writings of the early qabbalists of the spanish school, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge. london: harvard university press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the story of creation in the interpretations of the early cabbalists, h in tarbiz, vol. 37, no. 3 (march 1968. green, arthur. keter: the crown of god in early jewish mysticism (1997: chapter twelve. gthe way to kabbalah h; chapter thirteen. gsefer ha-bahir h; and chapter fourteen. gthe early kabbalah. h. idel, moshe. ascensions

r fourteen. gthe early kabbalah. h. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest. new york: central european university press, 2005: chapter 2, gon cosmic pillars in jewish sources. h. enchanted chains: techniques and rituals in jewish mysticism [sources and studies in the literature of jewish mysticism 16, with a forward by harold bloom. los angeles: cherub press, 2005. 20081 13. gjewish mysticism among the jews of arab/moslem lands, h in the journal for the study of sephardic and mizrahi jewry, edited by zion zohar (february 2007; on-line at http//sephardic.fiu.edu/journal/jssmjinsidecover.htm. gkabbalah and elites in thirteenth-century spain, h in mediterranean historical review, volume 9, number 1 (london: frank cass [tel aviv university, 1

t: kluwer academic publishers, 2004. messianic mystics. new haven: yale university press, 1998: chapter three. gconcepts of messiah in the thirteenth and fourteenth centuries: theosophical forms of kabbalah. h. gon european cultural renaissances and jewish mysticism, h in kabbalah: journal for the study of jewish mystical texts, volume 13, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2005. kiener, ronald. gthe status of astrology in the early kabbalah: from the sefer yesirah to the zohar, h in jerusalem studies in jewish thought, vol. 6, nos. 3-4: proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. laenen, j. h. j

ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish mystics, h in idem, sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. gthe concept of kavvanah in the early kabbalah, h in studies in jewish thought: an anthology of german jewish scholarship, edited by alfred jospe (detroit: wayne state university press, 1981. willensky, sara o. heller. gthe efirst created being f in early kabbalah: philosophical and isma fillan sources, h in binah, vol. 3 (ed. j. dan; westport: praeger, 1994

rlesworth: gpirke aboth h and gthe fragments of a zadokite work. h g[t]he former [is omitted] because it is rabbinic, the latter because it is now recognized to belong among the dead sea scrolls h (charlesworth, page xxv. see gpseudepigrapha as antecedents of kabbalah: a selected bibliography, h by andreas lenhardt, in kabbalah: journal for the study of jewish mystical texts, vol. 2 (los angeles: cherub press, 1997. refer also to the important but rarely cited article by charlesworth, gin the crucible: the pseudepigrapha as biblical interpretation, h in the pseudepigrapha and early biblical interpretation, edited by j. charlesworth and c. evans (sheffield: sheffield academic press, 1993. 20081 16 c. qumran since so much has been written on the dead sea scrolls, let me suggest just three bo

ism in the geonic period. h an example of a work from this period is pirke de rabbi eliezer (chapters of rabbi eliezer, which has been translated and annotated by gerald friedlander (london: 1916; rpt. new york: sepher-hermon press, 1981 [4th ed. b. commentaries on sefer yezirah see my gnotes on sefer yezirah in english, h part 3, for a review of english sources on these commentaries* the eunique cherub f circle (tubingen: mohr siebeck, 1999, page 17. 20081 18 c. religious philosophers* a history of mediaeval jewish philosophy by isaac husik (philadelphia: jewish publication society of america, 1916; rpt. 1941) is considered a classic, but husik grants only perfunctory mention to kabbalah in the opening strains of his conclusion. a history of jewish philosophy in the middle ages by colette

braham ibn ezra h= chapter one) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol. 20 (leiden. boston: brill, 2005. sela, shlomo. gabraham ibn ezra fs appropriation of saturn, h in kabbalah: journal for the study of jewish mystical texts, vol. 10, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2004. 20081 21 5. hasidei ashkenaz while not considered part of the early kabbalah in the strictest sense, the german hasidim must be seen as a bridge between the earlier merkabah/hekhalot mysticism and the kabbalah which as to follow.or certain aspects of it. a whole paper could be devoted to the german hasidim; until such time that a full bibliography is developed, the following pr

ms f symbol of the merkabah, h in (idem, studies in religious philosophy and mysticism (1969. baer, yitzhak. gthe socioreligious orientation of esefer hasidim, f h in binah, vol. 2 (1989. bar-levav, avriel. gdeath and the (blurred) boundaries of magic: strategies of coexistence, h in kabbalah: journal for the study of jewish mystical texts, vol. 7, edited by d. abrams and a. elqayam (los angeles: cherub press, 2002. cohn-sherbok, dan. jewish mysticism: an anthology. oxford: oneworld publications, 1995. passages: from eleazer of worms f secret of secrets (pp. 90-95; from sefer hasidim (pp. 95-98; a prayer from the ashkenazi liturgy (pp. 98-100. dan, joseph. gashkenazi hasidim, 1941-1991: was there really a hasidic movement in medieval germany? h= jmii: chapter 13. also in gershom scholem fs

its origin and development, h= jmi: chapter 9. also in journal of jewish studies, vol. xvii (1966. jmi= jewish mysticism, volume i: late antiquity. northvale/ jerusalem: jason aronson inc, 1998. jmii= jewish mysticism, volume ii: the middle ages. northvale/jerusalem: jason aronson, 1998. jewish mysticism and jewish ethics: chapter 3, gmysticism and ethics in the ashkenazi hasidim. h. the eunique cherub f circle. a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15. tubingen: mohr siebeck, 1999. 20081 22 dan distinguishes four major mystical circles from this period (12th and 13th centuries (i) the iyyun circle (ii) the kalonymus family (i.e. what we generally think of as the hasidei ashkenaz (iii) sefer ha-bahir, and (iv) the eu

f circle. a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15. tubingen: mohr siebeck, 1999. 20081 22 dan distinguishes four major mystical circles from this period (12th and 13th centuries (i) the iyyun circle (ii) the kalonymus family (i.e. what we generally think of as the hasidei ashkenaz (iii) sefer ha-bahir, and (iv) the eunique cherub f circle. eleazer of worms. three tracts [tree texts: 2, edited by david meltzer. berkeley: berkeley tree, 1975. 1. the book of prophecy 2. the book of the word 3. selections from hokhmah ha-egoz. finkel, avraham yaakov (trans/ed. sefer chasidim: the book of the pious by yehuda hachasid. northvale: jason aronson, 1997. green, arthur. keter: chapter ten, gmedieval reconsiderations h; chapter

stical traditions on the artificial anthropoid [suny series in judaica. albany: state university of new york press, 1990: chapter 5, gashkenazi hasidic views on the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. kuyt, annelies. ghasidut ashkenaz on the angel of dreams. a heavenly messenger reflecting or exchanging man fs thoughts, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. gr. el eazar of worms fs estairway to heaven, f h jewish st

and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. zabolotnaya, natasha-esther. gcosmology and color symbolism in r. eleazer of worms, h in kabbalah: journal for the study of jewish mystical texts, vol. 12, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2004. 20081 25 kabbalah study jewish mysticism in english by don karr a. in an article reviewing the then-current (1970s) state of scholarship on the history of early rabbinic judaism,1 jacob neusner complained, in particular, about e. e. urbach fs study2 concerning gthe sages, their concepts and beliefs h (neusner fs italics) as revealing gremarkably little variation, development or


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

association was that the devil was 154 luciferian children of satan formerly a great archangel who rebelled against god and was tossed out of heaven. the legend of the rebellion and expulsion of lucifer, as formulated by jewish and christian writers, describes lucifer as the chief in the hierarchy of heaven, and as preeminent among all created beings in beauty, power, and wisdom. to this anointed cherub was apparently allotted power and dominion over the earth; and even after his fall and exclusion from his old domain, he still seems to retain some of his power and ancient title to sovereignty. according to the writings of the rabbis and church fathers, his sin was pride, which was an act of complete egoism and pure malice, in that he loved himself to the exclusion of all else and without


LIBER 777

x vomica, nettle[[hickory] 6 phoe nix, lion, child[[spider, pelican] acacia, bay, laurel, vine[[oak, gorse, ash, aswata] 7 iynx[[raven, all carrion birds] rose[[laurel] 8 hermaphrodite, jackal[[twin serpents, monoceros de astris] moly, anhalonium lewinii 9 elephant[[tortoise, toad [banyan, mandrake, damiana[[ginseng, yohimba] 1010 sphinx willow, lily, ivy[[pomegranate, all cereals] 11 eagle, man (cherub of d[[ox] aspen 12 swallow, ibis, ape[[twin serpents, fish, hybrids] vervain, herb mercury, major-lane, palm[[lime or linden] 13 dog[[stork, camel] almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lily, geranium[[olive] 16 bull (cherub of e[[all beasts of burden] mal

almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lily, geranium[[olive] 16 bull (cherub of e[[all beasts of burden] mallow[[all giant trees] 17 magpie, hybrids[[parrot, zebra, penguin] hybrids, orchids 18 crab, turtle, sphinx[[whale, all beasts of transport] lotus 19 lion (cherub of b[[cat, tiger, serpent, woman] sunflower 20 virgin, anchorite, any solitary person or animal[[rhinoceros] snowdrop, lily, narcissus[[mistletoe] 21 eagle[[praying mantis] hyssop, oak, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablouse] cactus[[nett

, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablouse] cactus[[nettle, all poisonous plants] 25 centaur, horse, hippogriff, dog rush 26 goat, ass[[oyster] indian hemp, orchis root, thistle[[yohimba] 27 horse, bear, wolf[[boar] absinthe, rue 28 man or eagle (cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, dog, jackal] unicellular organisms, opium[[mangrove] 30 lion, sparrowhawk[[leopard] sunflower, laural, heliotrop[[nut, galangal] 31 lion (cherub of b) red poppy, hibiscus, nettle[[all scarlet flowers] 32 crocodile ash, cypress, hellebore, yew, nightshade[[elm] 32 bis bull (cherub of e) oak, ivy[[cereals] 31 bis sphinx (if sworded and


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

an sacred texts esoteric index previous next p. 125 qabbalistic keys to the creation of man henrie stephen, in a world of wonders, published in 1607, mentions a monk of st. anthony who declared that while in jerusalem the patriarch of that city had shown him not only one of the ribs of the word made flesh and some rays from the star of bethlehem, but also the snout of a seraph, a finger nail of a cherub, the horns of moses, and a casket containing the breath of christ! to a people believing implicitly in a seraph sufficiently tangible to have its proboscis preserved, the more profound issues of judaistic philosophy must necessarily be incomprehensible. nor is it difficult to imagine the reaction taking place in the mind of some ancient sage should he hear that a cherub--which, according to


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

0 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and the preceding and following, belong to the nature of the sun. they serve to repress the pride and arrogance of the solar spirit

h should be engraved in gold on the day and hour of the sun, he will be immediately delivered and set at liberty. editor s note. on the arms of the cross are written the names of chasan, angel of air; arel, angel of fire; phorlakh, angel of earth; and taliahad, angel of water. between the four arms of the cross are written the names of the four rulers of the elements; ariel, seraph, tharshis, and cherub. the versicle is from psalm cxvi. 16, 17 "thou hast broken my bonds in sunder. i will offer unto thee the sacrifice of thanksgiving, and will call upon the name of ihvh" figures 36 and 37. figure 38. the holy pentacles page 73 venus. figure 39. the first pentacle of venus. this and those following serve to control the spirits of venus, and especially those herein written. editor s note. mys


MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

t death in the heart of theseas. 9 will you then say, i am a god, in the presence of those who kill you? you will be but aman, not a god, in the hands of those who slay you. 10 you will die the death of the uncircumcisedat the hands of foreigners. i have spoken, declares the sovereign lord. ezekiel continues by comparing the king of tyre to the fallen angel, satan: you were anointed as a guardian cherub, for so i ordained you. you were on the holy mount ofgod; you walked among the fiery stones. 15 you were blameless in your ways from the day youwere created till wickedness was found in you. 16 through your widespread trade you were filledwith violence, and you sinned. so i drove you in disgrace from the mount of god, and i expelledyou, o guardian cherub, from among the fiery stones. 17 you


MORALS AND DOGMA

_jupiter. the kabalistic book of the apocalypse is represented as closed with seven seals. in it we find the seven genii of the ancient mythologies; and the doctrine concealed under its emblems is the pure kabala, already lost by the pharisees at the advent of the saviour. the pictures that follow in this wondrous epic are so many pantacles, of which the numbers 3, 4, 7, and 12 are the keys. the cherub, or symbolic bull, which moses places at the gate of the edenic world, holding a blazing sword, is a sphinx, with the body of a bull and a human head; the old assyrian sphinx whereof the combat and victory of mithras were the hieroglyphic analysis. this armed sphinx represents the law of the mystery, which keeps watch at the door of initiation, to repulse the profane. it also represents the

usion 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 the male and female. the ritual continues "it is thereby evident that, in the great work, we must employ ten parts of philosophical mercury to one of sun or moon "this is attained by _solution_ and _coagulation. these words mean that we must dissolve the body and coagulate the spirit; which op


PHILIP NEIL MYTHS LEGENDS EXPLAINED

tans, led by cronos (saturn, seized power from uranus; and in turn were defeated by their own children, led by cronos son zeus. after the defeat of the titans, zeus and his brothers poseidon and hades drew lots for the governance of the sky, the sea, and the underworld. eros eros, the god of love, represented as a child or a youth, is usually said to be aphrodite s son. he is shown here as winged cherub, carrying his arrows of desire. aphrodite aphrodite (see pp. 26 27, the goddess of sexual love, was born from the foam after cronos cast his father s genitals into the sea. she had power over everyone except hestia, athena, and artemis. poseidon poseidon was the god of the sea. he is shown here astride a fish, carrying his three-pronged trident. poseidon is particularly noted for his persec


PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked back and forth in the midst of fiery stones. you were perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucif


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

hrist's advent. the scenes which succeed one another in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew noth

tery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. what would he have said had he visited the ruins of memphis and thebes, and what would the echo of past ages which slumbers in the tombs of rameses have replied to those light sarcasms so much relished in france? the mosaic cherub represents also the great magical mystery, of which the elements are expressed by the septenary, without, however, giving the final word. this verbum inenarrabile of the sages of the alexandrian school, this word which hebrew kabalists write 111 and interpret by ararita thus expressing the triplicity of the secondary principle, the dualism of means, the equal unity of the first and final pr

tions having the great magical arcanum for their ascending and scale. this universal arcanum, the final and eternal secret of transcendent initiation, is represented in the tarot by a naked girl, who touches the earth only by one foot, has a magnetic rod in each hand, and seems to be running in a crown held up by an angel, an eagle, a bull and a lion. fundamentally, the figure is analogous to the cherub of jekeskiel, of which a representation is given, and to the indian symbol of adda-nari, which again is analogous to the adonai of jekeskiel, who is vulgarly called ezekiel. the comprehension of this figure is the key of all occult sciences. readers of my book must already understand it philosophically if they are at all familiar with the symbolism of the kabalah. it remains for us now to r


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

orrect and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael! flow moisture, by the spirit of eloim. earth, be established by adam jotchabah. spread, firmament, by jahubehu, zebaoth. fulfil, judgment, by fire in the virtue of michael. an

among the obscurities of the vedas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which waters the land of gold. that is, of light. and another flows through ethiopia, or the kingdom of darkness; the magnetic serpent who seduces the woman, and the woman who seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which do

er of judges, says that michas made three gimages of young boys and three young calves, three also of a lion, an eagle, a dragon and a dove, all of fine gold and silver; so that if anyone sought him to discover a secret concerning his wife, he interrogated the dove; concerning children, the young boy; concerning wealth, the eagle; concerning strength and power, the lion; concerning fecundity, the cherub or bull; concerning length of days, the dragon. h this revelation of philo, though deprecated by gaffarel, is for us of the highest importance. here, in fact, is our key of the tetrad, and here also are the images of the four symbolical animals found in the twenty-first key of the tarot; that is, in the third septenary, thus repeating and summarizing all the symbolism expressed by the three


SATANGEL

g irrevocable, and is illumined by the honour of becoming a redemption. o scapegoat of the world, thy beating heart of a dead man covets the immense, the final depth- thou utterest the sobs of a messiah, but thou corruptest and degrades like a damnation. therefore i will tell of thy infamy, and thy attraction, i will sing of thine infinite lament. thou art the last ideal of fallen man; but if thy cherub s wings seem to be impregnated with heaven, if thy woman s breast drips a soothing pity, thy scaly belly and thy animal s legs exude stinking idleness, forgetfulness of courage, and consent to abjectness. o holy and impious satan, symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to the word of the divine promise, the atoning genius of expiation (seve


THE HOLY BIBLE KING JAMES VERSION

s [of] shittim wood, and overlaid them with gold. 37:5 and he put the staves into the rings by the sides of the ark, to bear the ark. 37:6 and he made the mercy seat [of] pure gold: two cubits and a half [was] the length thereof, and one cubit and a half the breadth thereof. 37:7 and he made two cherubims [of] gold, beaten out of one piece made he them, on the two ends of the mercy seat; 37:8 one cherub on the end on this side, and another cherub on the [other] end on that side: out of the mercy seat made he the cherubims on the two ends thereof. 37:9 and the cherubims spread out [their] wings on high [and] covered with their wings over the mercy seat, with their faces one to another [even ]to the mercy seatward were the faces of the cherubims. 37:10 and he made the table of shittim wood:

e did hear my voice out of his temple, and my cry [did enter] into his ears. 22:8 then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. 22:9 there went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 22:10 he bowed the heavens also, and came down; and darkness [was] under his feet. 22:11 and he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. 22:12 and he made darkness pavilions round about him, dark waters [and] thick clouds of the skies. 22:13 through the brightness before him were coals of fire kindled. 22:14 the lord thundered from heaven, and the most high uttered his voice. 22:15 and he sent out arrows, and scattered them; lightning, and discomfited them. 22:16 and

ith pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold. 6:22 and the whole house he overlaid with gold, until he had finished all the house: also the whole altar that [was] by the oracle he overlaid with gold. 6:23 and within the oracle he made two cherubims [of] olive tree [each] ten cubits high. 6:24 and five cubits [was] the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other [were] ten cubits. 6:25 and the other cherub [was] ten cubits: both the cherubims [were] of one measure and one size. 6:26 the height of the one cherub [was] ten cubits, and so [was it] of the other cherub. 6:27 and he set the cherubims within the inner house: and they

e other [were] ten cubits. 6:25 and the other cherub [was] ten cubits: both the cherubims [were] of one measure and one size. 6:26 the height of the one cherub [was] ten cubits, and so [was it] of the other cherub. 6:27 and he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the [one] wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. 6:28 and he overlaid the cherubims with gold. 6:29 and he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without. 6:30 and the floor of the house he overlaid with gold, within and without. 6:31 and for the entering of the oracle h

, and the breadth thereof twenty cubits: and he overlaid it with fine gold [amounting] to six hundred talents. 3:9 and the weight of the nails [was] fifty shekels of gold. and he overlaid the upper chambers with gold. 3:10 and in the most holy house he made two cherubims of image work, and overlaid them with gold. 3:11 and the wings of the cherubims [were] twenty cubits long: one wing [of the one cherub was] five cubits, reaching to the wall of the house: and the other wing [was likewise] five cubits, reaching to the wing of the other cherub. 3:12 and [one] wing of the other cherub [was] five cubits, reaching to the wall of the house: and the other wing [was] five cubits [also] joining to the wing of the other cherub. 3:13 the wings of these cherubims spread themselves forth twenty cubits:

en of sophereth, the children of peruda, 2:56 the children of jaalah, the children of darkon, the children of giddel, 2:57 the children of shephatiah, the children of hattil, the children of pochereth of zebaim, the children of ami. 2:58 all the nethinims, and the children of solomon s servants [were] three hundred ninety and two. 2:59 and these [were] they which went up from telmelah, tel-harsa, cherub, addan [and] immer: but they could not shew their father s house, and their seed, whether they [were] of israel: 2:60 the children of delaiah, the children of tobiah, the children of nekoda, six hundred fifty and two. ezra page 274 2:61 and of the children of the priests: the children of habaiah, the children of koz, the children of barzillai; which took a wife of the daughters of barzillai

phereth, the children of perida, 7:58 the children of jaala, the children of darkon, the children of giddel, 7:59 the children of shephatiah, the children of hattil, the children of pochereth of zebaim, the children of amon. 7:60 all the nethinims, and the children of solomon s servants [were] three hundred ninety and two. 7:61 and these [were] they which went up [also] from telmelah, telharesha, cherub, addon, and immer: but they could not shew their father s house, nor their seed, whether they [were] of israel. 7:62 the children of delaiah, the children of tobiah, the children of nekoda, six hundred forty and two. 7:63 and of the priests: the children of habaiah, the children of koz, the children of barzillai, which took [one] of the daughters of barzillai the gileadite to wife, and was

of his temple, and my cry came before him [even] into his ears. 18:7 then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. 18:8 there went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 18:9 he bowed the heavens also, and came down: and darkness [was] under his feet. 18:10 and he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. 18:11 he made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies. 18:12 at the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire. 18:13 the lord also thundered in the heavens, and the highest gave his voice; hail [stones] and coals of fire

ear, even every man [with] his destroying weapon in his hand. 9:2 and, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer s inkhorn by his side: and they went in, and stood beside the brasen altar. 9:3 and the glory of the god of israel was gone up from the cherub, whereupon he was, to the threshold of the house. and he called to the man clothed with linen, which [had] the writer s inkhorn by his side; 9:4 and the lord said unto him, go through the midst of the city, through the midst of jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. 9:5 and to the others he s

nkhorn by his side, reported the matter, saying, i have done as thou hast commanded me. 10:1 then i looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. 10:2 and he spake unto the man page 487 ezekiel clothed with linen, and said, go in between the wheels [even] under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter [them] over the city. and he went in in my sight. 10:3 now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 10:4 then the glory of the lord went up from the cherub [and stood] over the threshold of the house; and the house was filled with the cloud

e court was full of the brightness of the lord s glory. 10:5 and the sound of the cherubims wings was heard [even] to the outer court, as the voice of the almighty god when he speaketh. 10:6 and it came to pass [that] when he had commanded the man clothed with linen, saying, take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 10:7 and [one] cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims, and took [thereof] and put [it] into the hands of [him that was] clothed with linen: who took [it] and went out. 10:8 and there appeared in the cherubims the form of a man s hand under their wings. 10:9 and when i looked, behold the four wheels by the cherubims, one wheel by one cherub, and a

is hand from between the cherubims unto the fire that [was] between the cherubims, and took [thereof] and put [it] into the hands of [him that was] clothed with linen: who took [it] and went out. 10:8 and there appeared in the cherubims the form of a man s hand under their wings. 10:9 and when i looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels [was] as the colour of a beryl stone. 10:10 and [as for] their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 10:11 when they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 10:12 and their whole body, and t

nt, but to the place whither the head looked they followed it; they turned not as they went. 10:12 and their whole body, and their backs, and their hands, and their wings, and the wheels [were] full of eyes round about [even] the wheels that they four had. 10:13 as for the wheels, it was cried unto them in my hearing, o wheel. 10:14 and every one had four faces: the first face [was] the face of a cherub, and the second face [was] the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 10:15 and the cherubims were lifted up. this [is] the living creature that i saw by the river of chebar. 10:16 and when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from b

he sum, full of wisdom, and perfect in beauty. 28:13 thou hast been in eden the garden of god; every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 28:14 thou [art] the anointed cherub that covereth; and i have set thee [so] thou wast upon the holy mountain of god; thou hast walked up and down in the midst of the stones of fire. 28:15 thou [wast] perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 28:16 by the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore i will cast the

in of god; thou hast walked up and down in the midst of the stones of fire. 28:15 thou [wast] perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 28:16 by the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore i will cast thee as profane out of the mountain of god: and i will destroy thee, o covering cherub, from the midst of the stones of fire. 28:17 thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: i will cast thee to the ground, i will lay thee before kings, that they may behold thee. 28:18 thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will i bring forth a fire fro

the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows [were] covered; 41:17 to that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure. 41:18 and [it was] made with cherubims and palm trees, so that a palm tree [was] between a cherub and a cherub; and [every] cherub had two faces; 41:19 so that the face of a man [was] toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side [it was] made through all the house round about. 41:20 from the ground unto above the door [were] cherubims and palm trees made, and [on] the wall of the temple. 41:21 the posts of the temple [were] sq


TWO ESSAYS ON THE WORSHIP OF PRIAPUS

also have occasion hereafter to show by other examples, that it was no uncommon practice, in these mystic monuments, to make a part of a group represent the whole. it was from this horned symbol of the power of the 1 see plate xxi. fig. 1. 2 macrob. sat. i. c. 20. 3 see goltz, tab. ii. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portraits of kings to show that their power was derived from heaven, and acknowledged no earthly superior. the moderns have indeed changed the meaning of this symbol, and given


TYSON DONALD THE POWER OF THE WORD

are usually considered to be four in number, blowing from the four corners of the earth, and for this reason have a close association with the four elements. in fact, the wings of the winds are a legitimate class of angels-the term occurs in the bible in connection with descriptions of god's wrathful descent from heaven to the earth to punish the wicked in response to prayers "and he rode upon a cherub, and did fly; yea, he did fly upon the wings of the wind (ps. 18:lo "who layeth the beams of his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind (ps. 104:3. we have been following a single golden thread of discovery. from the symbolic interrelationship of dee's hieroglyphic monad, we gained insight 66 tetragrammaton into the fivefold name of


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

y m s r pido del ser humano. los siete cuerpos aparecen dentro del coraz n; esto muestra que los cuerpos existen en ambos alquimistas (el hombre y la mujer, el sol y la luna) ya que estos se engendran cuando combinamos el elixir rojo (el sol) y el elixir blanco (la luna) en la novena esfera (representada por la escalera de jacob, el centro sexual) 93 [in the center of the garden of eden we find a cherub (an androgynous being) located between the man and the woman. he holds the star of david in his right hand, indicating to us that he is the outcome of the union of the two triangles, the two elixirs (sun and moon, man and woman. they combine the substances of their seven bodies (above and below) by crossing the four elements (fire, air, water and earth) of sex, which are represented in each

reality, this phantom converts itself into an empty shell when the true mind is born. then, the old mental corpse is disintegrated and reduced to cosmic dust. the fifth musical octave generates the true causal body. when we reach this level, we incarnate the soul, then, we have a real existence. prior to this instant, we do not have a real existence [en el centro del jard n del eden encontramos a cherub (un ser andr gino) colocado entre el hombre y la mujer. l sostiene la estrella de david en su mano derecha, indic ndonos que l es el resultado de la uni n de los dos tri ngulos, los dos elixirs (el sol y la luna, el hombre y la mujer. ellos combinan las substancias de sus site cuerpos (arriba y abajo) cruzando a trav s del sexo los cuatro elementos (fuego, aire, agua y tierra, que est n rep


WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

afia, todros ben joseph. osar ha-kavod. satmar, 1926. osar ha-kavod ha-shalem. warsaw, 1879. sha ar ha-razim. edited with introduction and annotation by michal kushnir-oron. jerusalem: mosad bialik, 1989. albo, joseph. sefer ha-iqqarim. warsaw: isaac goldman, 1877. asher ben david. r. asher ben david: his complete works and studies in his kabbalistic thought. edited by daniel abrams. los angeles: cherub press, 1996 (hebrew. avot de-rabbi natan. edited by solomon schechter. vienna: ch. d. lippe, 1887. azriel of gerona. perush eser sefirot. in meir ibn gabbai, derekh emunah. berlin, 1850. perush ha-aggadot le-rabbi azri el. edited by isaiah tishby. jerusalem: mekize nirdamim, 1944. perush ha-tefillot. ms oxford-bodleian, 1938. perush sefer yesirah. in kitvei ramban, 2 vols, edited by hayyim

rusalem: mosad ha-rav kook, 1981. bar hiyya, abraham. hegyon ha-nephesch ha-atzuvah. edited with introduction and notes by geoffrey wigoder. jerusalem: mosad bialik, 1971. beit ha-midrash. edited by adolph jellinek, 6 vols, 3rd ed. jerusalem: wahrmann books, 1967. the book bahir: an edition based on the earliest manuscripts. edited by daniel abrams with an introduction by moshe idel. los angeles: cherub press, 1994 (hebrew. cordovero, moses. elimah rabbati. brody, 1881. or ne erav. jerusalem, 1974. pardes rimmonim. jerusalem, 1962. sefer yesirah im or yaqar me-ha-ramaq. jerusalem, 1989. shi ur qomah. warsaw: isaac goldman, 1883. tefillah le-moshe. prezmysl, 1932. zohar im perush or yaqar. jerusalem, 1987. david ben yehudah he-hasid. the book of mirrors: sefer mar ot ha-zove ot. edited by d

. wolfson. atlanta: scholar s press, 1988. fragment of an untitled work. ms munich, bayerische staatsbibliothek 47. moses de le n s sefer or zaru a: introduction, critical text, and notes. edited by alexander altmann. qoves al yad 9 (1980: 219 293 (hebrew. r. moses de le n s sefer sheqel ha-qodesh. critically edited and introduced by charles mopsik with an introduction by moshe idel. los angeles: cherub press, 1996 (hebrew. nathan of gaza. sefer ha-beri ah. ms new york, jewish theological seminary of america 1581. pesiqta de-rav kahana. edited by bernard mandelbaum. new york: jewish theological seminary of america, 1962. pesiqta rabbati: a synoptic edition of pesiqta rabbati based upon all extant manuscripts and the editio princeps. edited by rivka ulmer. 2 vols. atlanta: scholars press, 1

hilosophy with unpublished materials from coleridge s manuscripts. carbondale: southern illinois university press, 1969. ouaknin, marc. m ditations rotiques: essai sur emmanuel levinas. paris: ditions balland, 1992. pachter, mordechai. circles and straightness a history of an idea. da at 18 (1987: 59 90 (hebrew. roots of faith and devequt: studies in the history of kabbalistic ideas. los angeles: cherub press, 2004. paci, enzo. the function of the sciences and the meaning of man. translated with an introduction by paul piccone and james e. hansen. evanston: northwestern university press, 1972. ber einige verwandtschaften zwischen der philosophie whiteheads und der ph nomenologie husserls. revue internationale de philosophie 56 57 (1961: 237 250. palmer, john a. plato s reception of parmeni

oved publishers, 2003 (hebrew. name and sanctuary in the teaching of r. isaac the blind: a comparative study in the writings of the earliest kabbalists. jerusalem: magnes press, 2001 (hebrew. the proven al stratum in the redaction of sefer ha-bahir. jerusalem studies in jewish thought 9: 2 (1990: 149 153 (hebrew. vision and speech: models of revelatory experience in jewish mysticism. los angeles: cherub press, 2002 (hebrew. peeters, j. r. t. m. god s created speech: a study in the speculative theology of the mu tazili qadi l-qudat abu l-hasan abd al-jabbar ibn ahmad al-hamdani. leiden: e. j. brill, 1976. peperzak, adriaan theodor. beyond: the philosophy of emmanuel levinas. evanston: northwestern university press, 1997. perrin, dennis. husserl, wittgenstein et l id e d une phenomenologie d

art, g nter. der augenblick: zeit und sthetische erfahrung bei kant, hegel, nietzsche und heidegger mit einem exkurs zu proust. freiburg: alber, 1982. der augenblick: zum begriff der ekstatischen einheit der zeitlichkeit bei heidegger. allgemeine zeitschrift f r philosophie 7 (1982: 27 55. wolfson, elliot r. abraham abulafia kabbalist and prophet: hermeneutics, theosophy and theurgy. los angeles: cherub press, 2000. along the path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995. beneath the wings of the great eagle: maimonides and thirteenth- century kabbalah. in moses maimonides (1138 1204) his religious, scientific, and philosophical wirkungsgeschichte in different cultural contexts, edited by g rge k. hasselhoff and otfried fra


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the holy angels who, presiding over human virtue, commands the nations. the same volume notes that raphael, presides over the spirits of men. and other angels who will become integral to western angelic and magical lore appear: uriel, who angel of north america encyclopedia of occultism& parapsychology. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the cherubims. as the roman catholic mass evolved, michael, now a saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied


FULLER J F C SECRET WISDOM OF THE QABALAH

n acknowledges the active force by saying: behold, the man is become as one of us [the elohim, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. so he drove out the man; and he placed at the east of the garden of eden, cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 6 herein is hidden a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good an


GRIMOIRE OF TURIEL

, and unspeakable, mysterious, mighty, powerful, and incomprehensible names of god, that you attend unto the words which i shall utter, and send unto me tarje, coniel, on babiel, messengers of your sphere, to tel! unto me such things as i shall demand of him, in the name of the father, son, and holy ghost. i entreat thee, setchiel, chedustaniel, and corael, by the whole host of heaven, seraphims, cherubims, thrones, dominations, virtues, powers, principalities, archangels and angels, by the great and giorious spirits orphaniel, tetra, pagiel, salmia, pastor, salun, azimor, and by your star which is jupiter, and by all the constellations of heaven, and by whatsoever you obey, and hy your character which you have given and proposed and confirmed, that you attend unto me according to the pray


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ism only to the measuring senses of man; but in reality it may be the play of infinite spirit (see accompanying charts, a, b, c) the planets of our own system may be directed in their continual-speaking changes by their several crowds of governing spirits. spirits being every* there's not the smallest orb, that thou behold'st, but in his motion like an angel sings, still quiring to the young-eyed cherubims: such harmony is in immortal souls; but, whilst this muddy vesture of decay doth grossly close it in, we cannot hear it. chart a. cabalistic astrological and astronimical, chaldaic mysteries. n.b. the references to nos. and chapters are to those corresponding in very ancient rosicrucian tracts or charts (adduced here to prove authenticity) chart b. cabalistic (rosicrucian) natural supern


THE HOLY BIBLE KING JAMES VERSION

t over against it. 25:38 and the tongs thereof, and the snuffdishes thereof [shall be of] pure gold. 25:39 [of] a talent of pure gold shall he make it, with all these vessels. 25:40 and look that thou make [them] after their pattern, which was shewed thee in the mount. 26:1 moreover thou shalt make the tabernacle [with] ten curtains [of] fine twined linen, and blue, and purple, and scarlet [with] cherubims of cunning work shalt thou make them. 26:2 the length of one curtain [shall be] eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure. 26:3 the five curtains shall be coupled together one to another; and [other] five curtains [shall be] coupled one to another. 26:4 and thou shalt make loops of blue upon the edge of the o

each from end to end. 26:29 and thou shalt overlay the boards with gold, and make their rings [of] gold [for] places for the bars: and thou shalt overlay the bars with gold. 26:30 and thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount. 26:31 and thou shalt make a vail [of] blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: 26:32 and thou shalt hang it upon four pillars of shittim [wood] overlaid with gold: their hooks [shall be of] gold, upon the four sockets of silver. 26:33 and thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy [place] and the most holy. 26:34 and t

hout the camp, saying, let neither man nor woman make any more work for the offering of the sanctuary. so the people were restrained from bringing. 36:7 for the stuff they had was sufficient for all the work to make it, and too much. 36:8 and every wise hearted man among them that wrought the work of the tabernacle made ten curtains [of] fine twined linen, and blue, and purple, and scarlet [with] cherubims of cunning work made he them. 36:9 the length of one curtain [was] twenty and eight cubits, and the breadth of one curtain four cubits: the curtains [were] all of one size. 36:10 and he coupled the five curtains one unto another: and [the other] five curtains he coupled one unto another. 36:11 and he made loops of blue on the edge of page 53 exodus one curtain from the selvedge in the co

bernacle, and five bars for the boards of the tabernacle for the sides westward. 36:33 and he made the middle bar to shoot through the boards from the one end to the other. 36:34 and he overlaid the boards with gold, and made their rings [of] gold [to be] places for the bars, and overlaid the bars with gold. 36:35 and he made a vail [of] blue, and purple, and scarlet, and fine twined linen [with] cherubims made he it of cunning work. 36:36 and he made thereunto four pillars [of] shittim [wood] and overlaid them with gold: their hooks [were of] gold; and he cast for them four sockets of silver. 36:37 and he made an hanging for the tabernacle door [of] blue, and purple, and scarlet, and fine twined linen, of needlework; 36:38 and the five pillars of it with their hooks: and he overlaid their

ferings [were] twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. this [was] the dedication of the altar, after that it was anointed. 7:89 and when moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims: and he spake unto him. 8:1 and the lord spake unto moses, saying, 8:2 speak unto aaron, and say unto him, when thou lightest the lamps, the seven lamps shall give light over against the candlestick. 8:3 and aaron did so; he lighted the lamps thereof over against the candlestick, as the lord commanded moses. 8:4 and this work of the candlestick [was of] beaten gold, unto the shaft thereo

nto the camp, the elders of israel said, wherefore hath the lord smitten us to day before the philistines? let us fetch the ark of the covenant of the lord out of shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4:4 so the people sent to shiloh, that they might bring from thence the ark of the covenant of the lord of hosts, which dwelleth [between] the cherubims: and the two sons of eli, hophni and phinehas [were] there with the ark of the covenant of god. 4:5 and when the ark of the covenant of the lord came into the camp, all israel shouted with a great shout, so that the earth rang again. page 161 1 samuel 4:6 and when the philistines heard the noise of the shout, they said, what [meaneth] the noise of this great shout in the camp of the hebr

had commanded him; and smote the philistines from geba until thou come to gazer. 6:1 again, david gathered together all [the] chosen [men] of israel, thirty thousand. 6:2 and david arose, and went with all the people that [were] with him from baale of judah, to bring up from thence the ark of god, whose name 2 samuel page 182 is called by the name of the lord of hosts that dwelleth [between] the cherubims. 6:3 and they set the ark of god upon a new cart, and brought it out of the house of abinadab that [was] in gibeah: and uzzah and ahio, the sons of abinadab, drave the new cart. 6:4 and they brought it out of the house of abinadab which [was] at gibeah, accompanying the ark of god: and ahio went before the ark. 6:5 and david and all the house of israel played before the lord on all manne

f the house round about with carved figures of cherubims and palm trees and open flowers, within and without. 6:30 and the floor of the house he overlaid with gold, within and without. 6:31 and for the entering of the oracle he made doors [of] olive tree: the lintel [and] side posts [were] a fifth part [of the wall] 6:32 the two doors also [were of] olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid [them] with gold, and spread gold upon the cherubims, and upon the palm trees. 6:33 so also made he for the door of the temple posts of olive tree, a fourth part [of the wall] 6:34 and the two doors [were of] fir tree: the two leaves of the one door [were] folding, and the two leaves of the other door [were] folding. 6:35 and he carved [there

ubims and palm trees and open flowers, and overlaid [them] with gold, and spread gold upon the cherubims, and upon the palm trees. 6:33 so also made he for the door of the temple posts of olive tree, a fourth part [of the wall] 6:34 and the two doors [were of] fir tree: the two leaves of the one door [were] folding, and the two leaves of the other door [were] folding. 6:35 and he carved [thereon] cherubims and palm trees and open flowers: and covered [them] with gold fitted upon the carved work. 6:36 and he built the inner court with three rows of hewed stone, and a row of cedar beams. 6:37 in the fourth year was the foundation of the house of the lord laid, in the month zif: 6:38 and in the eleventh year, in the month bul, which [is] the eighth month, was the house finished throughout all

th flowers of lilies: it contained two thousand baths. 7:27 and he made ten bases of brass; four cubits [was] the length of one base, and four cubits the breadth thereof, and three cubits the height of it. 7:28 and the work of the bases [was] on this [manner] they had borders, and the borders [were] between the ledges: 7:29 and on the borders that [were] between the ledges [were] lions, oxen, and cherubims: and upon the ledges [there was] a base above: and beneath the lions and oxen [were] certain additions made of thin work. 7:30 and every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver [were] undersetters molten, at the side of every addition. 7:31 and the mouth of it within the chapiter and above [was] a cubit: but the mou

ere] all molten. 7:34 and [there were] four undersetters to the four corners of one base [and] the undersetters [were] of the very base itself. 7:35 and in the top of the base [was there] a round compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof [were] of the same. 7:36 for on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about. 7:37 after this [manner] he made the ten bases: all of them had one casting, one measure [and] one size. 7:38 then made he ten lavers of brass: one laver contained forty baths [and] every laver was four cubits [and] upon every one of the ten bases one laver. 7:39 and he put five bases on the righ

priests and the levites bring up. 8:5 and king solomon, and all the congregation of israel, that [were] assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. 8:6 and the priests brought in the ark of the covenant of the lord unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims. 8:7 for the cherubims spread forth [their] two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 8:8 and they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day. 8:9 [there was] nothing in the ark save the two tables of stone

in thelasar? 19:13 where [is] the king of hamath, and the king of arpad, and the king of the city of sepharvaim, of hena, and ivah? 19:14 and hezekiah received the letter of the hand of the messengers, and read it: and hezekiah went up into the house of the lord, and spread it before the lord. 19:15 and hezekiah prayed before the lord, and said, o lord god of israel, which dwellest [between] the cherubims, thou art the god [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 19:16 lord, bow down thine ear, and hear: open, lord, thine eyes, and see: and hear the words of sennacherib, which hath sent him to reproach the living god. 19:17 of a truth, lord, the kings of assyria have 2 kings page 228 destroyed the nations and their lands, 19:18 and have cast th

that they would do so: for the thing was right in the eyes of all the people. 13:5 so david gathered all israel together, from shihor of egypt even unto the entering of hemath, to bring the ark of god from kirjath-jearim. 13:6 and david went up, and all israel, to baalah [that is] to kirjathjearim, which [belonged] to judah, to bring up thence the ark of god the lord, that dwelleth [between] the cherubims, whose name is called [on it] 13:7 and they carried the ark of god in a new cart out of the house of abinadab: and uzza and ahio drave the cart. 13:8 and david and all israel played before god with all [their] might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets. 13:9 and when they came unto the threshingfloor of chidon, uzz

ld for the tables of shewbread, for every table; and [likewise] silver for the tables of silver: 28:17 also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons [he gave gold] by weight for every bason; and [likewise silver] by weight for every bason of silver: 28:18 and for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out [their wings] and covered the ark of the covenant of the lord. 28:19 all [this, said david] the lord made me understand in writing by [his] hand upon me [even] all the works of this pattern. 28:20 and david said to solomon his son, be strong and of good courage, and do [it] fear not, nor be dismayed: for the lord god [even] my god [will be] with thee; he will not fail th

and twenty: and he overlaid it within with pure gold. 3:5 and the greater house he cieled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains. 3:6 and he garnished the house with precious stones for beauty: and the gold [was] gold of parvaim. 3:7 he overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubims on the walls. 3:8 and he made the most holy house, the length whereof [was] according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold [amounting] to six hundred talents. 3:9 and the weight of the nails [was] fifty shekels of gold. and he overlaid the upper chambers with gold. 3:10 and in the most holy house he made two

e, these did the priests and the levites bring up. 5:6 also king solomon, and all the congregation of israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude. 5:7 and the priests brought in the ark of the covenant of the lord unto his place, to the oracle of the house, into the most holy [place, even] under the wings of the cherubims: 5:8 for the cherubims spread forth [their] wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 5:9 and they drew out the staves [of the ark] that the ends of the staves were seen from the ark before the oracle; but they were not seen without. and there it is unto this day. 5:10 [there was] nothing in the ark save the two tables which moses pu

sevenfold into their bosom their reproach, wherewith they have reproached thee, o lord. 79:13 so we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations. psalm 80 to the chief musician upon shoshannim-eduth, a psalm of asaph. 80:1 give ear, o shepherd of israel, thou that leadest joseph like a flock; thou that dwellest [between] the cherubims, shine forth. 80:2 before ephraim and benjamin and manasseh stir up thy strength, and come [and] save us. 80:3 turn us again, o god, and cause thy face to shine; and we shall be saved. 80:4 o lord god of hosts, how long wilt thou be angry against the prayer of thy people? 80:5 thou feedest them with the bread of tears; and givest them tears to drink in great measure. psalms page 354 80:6

, the king. 98:7 let the sea roar, and the fulness thereof; the world, and they that dwell therein. 98:8 let the floods clap [their] hands: let the hills be joyful together 98:9 before the lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. psalms page 364 psalm 99 99:1 the lord reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved. 99:2 the lord [is] great in zion; and he [is] high above all the people. 99:3 let them praise thy great and terrible name [for] it [is] holy. 99:4 the king s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in jacob. 99:5 exalt ye the lord our god, and worship at his footstool [for] he [is] holy. 99:6 moses and

is] the king of hamath, and the king of arphad, and the king of the city of sepharvaim, hena, and ivah? 37:14 and hezekiah received the letter from the hand of the messengers, and read it: and hezekiah went up unto the house of the lord, and spread it before the lord. 37:15 and hezekiah prayed unto the lord, saying, isaiah page 432 37:16 o lord of hosts, god of israel, that dwellest [between] the cherubims, thou [art] the god [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 37:17 incline thine ear, o lord, and hear; open thine eyes, o lord, and see: and hear all the words of sennacherib, which hath sent to reproach the living god. 37:18 of a truth, lord, the kings of assyria have laid waste all the nations, and their countries, 37:19 and have cast their

he wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 10:17 when they stood [these] stood; and when they were lifted up [these] lifted up themselves [also] for the spirit of the living creature [was] in them. 10:18 then the glory of the lord departed from off the threshold of the house, and stood over the cherubims. 10:19 and the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also [were] beside them, and [every one] stood at the door of the east gate of the lord s house; and the glory of the god of israel [was] over them above. 10:20 this [is] the living creature that i saw under the god of israel by the river of chebar; and i knew that th


WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

diante. 8 arcanum 19 the resplendent light. the tenth hour of apollonius "the doors of the sky are opened and the man leaves the lethargy" this is the number 10 of the second great iniciation of the major mysteries that permits the iniciate to travel in the etheric body. this is the wisdom of john the baptist. arcanum 20 "the awakening of the dead" the eleventh hour of apollonius. the angels, the cherubims, and the seraphims fly with rumors of wings. there is rejoicing in the sky, awakening on the earth, and the sun that raises adam. this process belongs to the great iniciations of major mysteries where only the terror of the law reigns. arcanum 21 the twelveth hour of appolonius. the towers of fire unease. this is the triumphant entrance into the limitless bliss of nirvana, where either t

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