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toward the region of the feet. seeing the feet completely engulfed in another sphere, begin vibrating the god name adonai ha-aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energies are still present, but invisible. end with qabalistic cross. in all

1 10 INITIATION CEREMONY

ood and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, l

3 8 INITIATION CEREMONY

n, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero:

the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which

the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to

4 7 INITIATION CEREMONY

ter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph, nun, peh, tzaddi, qoph kamea and sigils of venus diagram of tree of life with daath diagram of tree of life in four worlds burnt offering diagram of brazen sea enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iv advancement ceremony of philosophus hiero: honoured hegemon instruct the practicus in the proper alarm, present him with the necessary admission badge and admit him (hegemon goes without and instructs the practicus to give an alar

and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11

edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that

en, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is

is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of mercury. hiero: resumes his seat. heg: leads practicus to hiereus. heg: hiereus: pract: move to west. hiereus: on this tablet (indicating it) are shown the paths when arranged with daath added to the sephirotic tree. it differs from the other and more usual attributions. furthermore it is not so correct, as daath is not properly speaking, a sephira. on this tablet (indicating it) is shown the arrangement of the sephiroth in the four worlds, each sephira with its own 10 sephiroth inscribed inside, so that the total number is 400, the number of tau the last letter of the alpha

ALEISTER CROWLEY BOOK OF LIES

e three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever

but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. eac

troduce under the title of it, i being the secret, and t being the manifested, phallus. this is, however, only one aspect of it, which may perhaps be defined as the ultimate reality. it is apparently a more exalted thing than that. this chapter should be compared with chapter 11; that method of destroying the reason by formulating contradictions is definitely inculcated. the reason is situated in daath, which corresponds book of lies get any book for free on: www.abika.com 70 the the throat in human anatomy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed;

the throat in human anatomy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed; then the influence of the supernals (kether, chokmah, binah, no longer inhibited by daath, can descend upon tiphareth, where the human will is situated, and flood it with the ineffable light [73] 32 kappa-epsilon-phi-alpha-lambda-eta lambda-beta the mountaineer consciousness is a symptom of disease. all that moves well moves without will. all skillfulness, all strain, all intention is contrary to ease. practise a thousand times, and it becomes difficult; a thousand thousand, and

s on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the divine light. since jivatma was separated from paramatma, as in paragraph 2, not only is the divine unity destroyed but daath, instead of being the child of chokmah and binah, becomes the abyss, and the qliphoth arise. the only sense which abides is that of loss, and the craving to retrieve it. in paragraph 3 it is seen that this is impossible, owing (paragraph 4) to his not having made proper arrangements to recover the original position previous to making the divisions. in paragraph 5 it is shown that this is bec

ALEISTER CROWLEY LIBER 777

he esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern methods have enabled us to concentrate the substance of twenty thousand pages in two score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whate

let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. produce 19 to 10, join 7-10, 8-10. daath is at the junction of 25, 34. see figure. cols. xv.-xviii. daath lavender, grey-white, pure violet, grey flecked gold. herschel silver flecked white. col. xvi, line 10. for d, c, b, and e. col. xix. urim and thummim= auramoth and thoum mou, egyptian gods. they are methods of divination by b and e. col. xx, line 32. these gods preside over the pieces in rosicrucian chess. 5 d of b bishop ywou

to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc [shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted 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. taphsari

h. 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; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face:

the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between t

) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid as the faces of such will total 26 squares. col li. this arrangement differs slightly from the g.d. attributions given in regardie (ed, complete g.d (buried in the ring and disk paper, in that

hs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he chakkras or: the: titles and: of: soul: centres of :heavenly: attributions of: the:(hindu: prana :hexagram: the wand suit: soul (hinduism (clubs: 0: 1 :ychydh:atma :sahasrara (above: jupiter :the root of the: head: powers of fire: 2 :chyh :buddhi :ajna (pineal: mercury :mars in aries: gland: dominion: 3 :nshmh :higher :visuddhi: moon :sun in aries esta: manas (larynx:[saturn: blished strength: daath: 4: venus :venus in aries: perfected work: 5 :lower-:anahata (heart: mars :saturn in leo: strife: manas: 6: sun :jupiter in leo: victory: 7:-rvch :kama :manipura (solar :mars in leo valour: plexus: 8 :prana :svadistthana :mercury in sagit: tarius swiftness (navel: 9 :linga :moon in sagittarius .sharira: great strength-:muladhara (lingam: 10 :npsh :sthula: and anus :saturn in sagit: tarius op

resentation of the infinite, in a concrete form, to the outer. both are necessary to the task of a master of the temple. he may appear in any other heaven, according to his general nature, in his magical mask of initiation> in other words he should discover what may be the nature of his work. thus mohammed was a brother reflected into netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphereth, to the inner in the path of leo. ii "first method" let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and liste

ALEISTER CROWLEY MEDITATION

65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used, the dagger being replaced by the nails<magical instruments. the hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully work

ght up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is o

ats into steel. so am i unto the spirit of man" note how closely woven into itself is all this symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the pyramids. it is also written, liber ccxx, iii, 11 "let the woman be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blade

erstanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiri

ALEISTER CROWLEY SEPHER SEPHIROTH

re gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw)

m) yesterday #m) guilty, damned m) red heifer hmwd) hrp expanded, spread out; an enclosure; a diaphragm )srp the name (ar )m# 342 cooking l#yb perfume m#b a blaze, flame hbhl# path lyb# 343 and god said (gn. 1:3) myhl) rm)yw a sweet smell nwrpz 344 a plantation, garden (ct. 4:13) sdrp 345 other gods (lit. ggods of the heathen h; ex. 20:3) myrx) myhl) god almighty yd# l) in that also (referred to daath) mg#b the name m#h lioness h#yl dominator +lw# moses (cf. 351) h#m shiloh (perhaps ghe whose it is h or gpacific h; also a place name) hly# he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which t

y *mwy the avenging angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of

id place *ywnp mwqm 898 quicksilver *yx psk 900 shout, rejoicing *nr there, then; sign; name *m# oppression *kt 901 fir, cedar (cf. 208 *nr) the sum of the 3 mother letters: aleph, mem and shin# m) guilty, damned *m) 902 palace of the pavement of sapphire stone (referred to yesod and malkuth) rypsh tnbl lkyh mud *cb perfume *m#b 903 and god said (gn. 1:3 *myhl) rm)yw 905 in that also (referred to daath *mg#b the name *m#h 906 license, permission; freedom tw#r a worm t(lwt qoph: the back of the head; an ape *pwq an increase *pswm dampnesses (pl; see 705. k.d. p.20 *nymlwpm medium *kwt 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y

ALEISTER CROWLEY TAO TEH KING

long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) 3. here is the mystery of virtue((of the tao and of him that hath it. virtue- the teh) it createth all and nourisheth all; yet it doth not adhere to them; it operateth all, but knowe

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ituals is in progress at this time, an. v. the new comment the 'old time' is the aeon of the dying god. some of his rituals are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality and is therefore relative. any proposition of knowledge may be written "arb "a has the relation r to b" now if a and b are identical, the proposition conveys no

ALEISTER CROWLEY THE QABALAH

ssive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken

a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the th

ly the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and red

ectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo: ain elohim. 62 there is a fourth kind of atheister, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey and a stage, moreover, not far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418, 10th thyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligibile to advanced students. th

the word of power. a useful acquisition= the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.69 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.70 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have rybd, connected with rbd, adding the secret phallic power. 220. this is the number of verses of liber legis. it

uble power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time licht, liebe, leben was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation

ows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, the accursed dyad which is the prime cause of all misery.75 480. lilith. see liber 418. so the orthodox place the legal 4 before the holy 8 and the sublime z

ALEISTER CROWLEY THE SWORD OF SONG

and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big- nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the name of the mystic mountain of initiation. the next paragraph has been explained in the essay qabalistic dogma. 3 the belief in a trinity ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye fylfar. mysterium matris.1 evocatio. lucus. ain elohim. the chariot. four hundred and eighteen. five are one, and six a

ALEISTER CROWLEY EQ I 5

feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spok

exad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the thr

lly the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (hb:shin hb:chet hb:nun= 358= hb:chet hb:yod hb:shin hb:mem, the messiah or redeemer, and hb:koph-final hb:taw hb:yod hb:vau hb:lamed= 496= hb:taw hb:vau hb:koph hb:lamed hb:mem, the bride) it is identical with he kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, an

i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit sultus in corde suo "ain elohim" there is a fourth kind of atheist, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey- and a stage, moreover, no far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418. 10th aethyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. t

the word of power. a useful acquisition "the gateway of the word of light" 210. upon this holiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap. i, liber legis cap. i, and liber 418. but this was only revealed later. at first i only had abraha, the lord of the adepts "cf" abraha-melin. 214. rvch is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 216. i once hoped much from this number, as it is the cube of 6. but i fear it only expresses the fixity of mind. anyhow it all came to no good. but we have dbir, connected with dbr, adding the secret phallic power. 220. this is the number of the verses of liber legis

mighty. the word of double power, another phrase that meant much to me at the time. aab at the top of the hexagram gives ab, aima, bn, father, mother, child. hdr by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refe

llows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, the accursed dyad which is the prime cause of misery. 480. lilith. see liber 418. so the orthodox place the legal 4 before the holy 8 and sublime zero "and t

ALEISTER CROWLEY EQ I 5

gainst the iniquity of the abyss, of the iniquity of that which bindeth her unto the crown, and barreth her from the crown; for not until thou art made one with chaos canst thou begin that last, that most terrible projection, the three-fold regimen which alone constitutes the great work. for choronzon is as it were the shell or excrement of these three paths, and therefore is his head raised unto daath, and therefore have the black brotherhood declared him to be the child of wisdom and understanding, who is but the bastard of the svastika. and this is that which is written in 147 the holy qabalah, concerning the whirlpool and leviathan, and the great stone. thus long have i talked with thee in bidding thee depart, that the memory of the aethyr might be dulled; for hadst thou come back sudd

ALEISTER CROWLEY EQUINOX EQ I 1 2

ce, and hope that his few hours in the world may prove a true strategic movement to the rear, and not a euphemism for rout! 5.4. there are further serious considerations to be made concerning adonai. this title for the unknown thought was adopted by o. m. in november, 19- in upper burma, on the occasion of his passing through the ordeal and receiving the grade which should be really attributed to daath (on account of its nature, the 119 mastery of the reason) though it is commonly called 7 4 it appeared to him at that period that so much talk and time were wasted on discussing the nature of the attainment a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self-contradictory nature of the reasoning faculty, as applied to metaphysics that it would be

ALEISTER CROWLEY EQUINOX EQ I 2

number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-resh-tzaddifinal, ha aretz, the earth, hath four letters showing its elemental constitution

AN INTRO TO STUDY OF THE KABALAH

f kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented 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 fo

BEHOLDERS OF NIGHT

brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is

BLUE EQUINOX

his own limitations. liber xcvi. liber gaias. a handbook of geomancy. gives a simple and fairly satisfactory system of geomancy. liber lxxviii. a description of the cards of the tarot, with their attributions, including a method of divination by their use. liber cdxii. a vel armorum. an instruction for the preparation of the elemental instruments. the equinox 32 liber cdlxxiv. liber os abysmi vel daath. an instruction in a purely intellectual method of entering the abyss. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of control of the body of light, development of intuition, et cetera. course iv the zelator will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi

BOOK OF BLACK SERPENT

iling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the physical plane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the

DION FORTUNE MYSTICAL QABALA

ly or for the sake of idle poetic imagery; all are as precise as scientific terms, which, in fact, is what they are. 3. the meaning of the word kether, we have already noted, is crown. chokmah means wisdom, and binah means understanding. but pendent to these two latter sephiroth is a curious and mysterious third, which is never represented in the glyph of the tree; this is the invisible sephirah, daath, knowledge, and it is said to be formed out of the conjunction of chokmah and binah and is situated astride the abyss. crowley tells us that daath is in another dimension to the other sephiroth, and forms the apex of a pyramid of which kethet, chokmah, and binah form the three basal angles. to me, daath presents the idea of realisation and consciousness. 4. let us now proceed to elucidate th

considering again the symbolism of the two lateral columns of the tree, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious

supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but concealed under the mystery of daath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through

aath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tipha reth, the sixth sephirah) with his bride the queen (malkuth, the tenth sephirah; and this is the concealed idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and

hirah; and this is the concealed idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning

iled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from the third cavity there goes forth a thousand times a thousand conclaves and assemblies, wherein daath, knowledge, is contained and dwelleth. and the hollow place of this cavity is between the other two cavities; and all these conclaves are filled from either side. this is that which is written in proverbs 'and in knowledge (daath) shall the conclaves be filled' and those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body i

ither side. this is that which is written in proverbs 'and in knowledge (daath) shall the conclaves be filled' and those three are expanded over the whole body, on this side and on that, and with them does the whole body cohere, and the body is contained by them on mystical qabala page 33 [page 48] every side, and through the whole body are they expanded and diffused" 19. when it is recalled that daath is situated at the point where the abyss bisects the middle pillar, and that up the middle pillar lies the path of the arrow, the way by which consciousness goes when the psychic rises on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of oppo

son that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into

le of arik anpin, the vast countenance. this is manifested as abba, the supernal father, chokmah, and ama, the supernal mother, binab, these being the positive and negative aspects of the three in one. these two differentiated aspects, when united, are, according to mathers, elohim, that curious divine name which is a feminine noun with a masculine plural attached to it. this union takes place in daath, the invisible sephirab. mystical qabala page 41 11. the next six sephiroth are conformed into zaur anpin, the lesser countenance, or microprosopos, whose special sephirah is tiphareth. the remaining sephirab, malkuth, is called the bride of microprosopos. 22. microprosopos is also sometimes called the king; malkuth is then called the queen. she is also called the lesser mother or terrestria

sod, the sphere of levanah, the moon, is taken as psychic consciousness, and also as the reproductive centre. tiphareth is taken as the higher psychism, the true illuminated vision, and is associated with the highest grade of the initiation of the personality, as is evidenced by the fact that to it is assigned, in the system taken by crowley from mathers, the first of the grades of adepthood. 11. daath, the mysterious, invisible sephirah, which is never marked upon the tree, is associated in the western svstem with the nape of the neck, the point where the spine meets the skull, the spot at which the development of the brain from the notochord took place in our primeval ancestors. daath is usually held to represent the consciousness of another dimension, or the consciousness of another lev

r equilibrium in tiphareth, this attribution presents no difficulty and causes no discrepancy. 19. in the same way the visuddhu chakra, which in the hindu system correlates with the larynx and is referred to binah by crowley, and the ajna chakra at the root of the nose, which correlates with the pineal gland and is referred to chokmah by the same authority, may be taken as uniting for function in daath, situated at the base of the skull. 20. the sahasrara chakra, the thousand-petalled lotus, situated above the head, is referred by crowley to kether, and there can be little reason to quarrel with this attribution, for it is foreshadowed in the very name of the first path, kether, the crown, which rests upon and above the head. 21. the two flanking pillars of severity and mercy can be seen a

physical plane. we have, then, the father (kether, the king, and the bride, and in this con figuration of the tree there is profound symbolism and great practical importance in both philosophy and magic. 2. the abyss, the gulf fixed between macroprosopos and microprosopos, marks a demarcation in the nature of being, in the type of existence prevailing upon the two levels. it is in the abyss that daath, the invisible sephirah, has its station, and it might aptly be named the sephirah of becoming. it is also called understanding, which might be further interpreted as perception, apprehension, consciousness. 3. these two types of existence, macroprosopos and microprosopos, serve to indicate the potential and the actual. actual manifestation, as our finite minds can conceive it, begins with m

ext: the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations; for it causes that influence to flow into all the reservoirs of the blessings with which they themselves are united. titles given to tiphareth: zoar anpin, the lesser countenance. melekh, the king. adam. the son. the man. mystical qabala page 128 god-name: tetragrammaton aloah va daath. archangel: raphael. order of angels: malachim, kings. mundane chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wan

religion goes no farther up the tree than tiphareth. it has no understanding of the mysteries of creation as represented by the symbolism of kether, chokmah, and binah; nor of the modes of operation of the dark and bright archangels as represented in the symbolism of geburah and gedulah; nor of the mysteries of consciousness and the transmutation of force as represented in the invisible sephirab daath, which has no symbolism. 10. in tiphareth god is made manifest in form and dwells among us; i.e. comes within range of human consciousness. tiphareth, the son "shows us" kether, the father. 11. in order that form may be stabilised, the component forces out of which it is built must be brought into equllibrium. therefore do we find the idea of the mediator, or redeemer, inherent in this sephi

r of the tree is essentially the pillar of consciousness, just as the two side pillars are the pillars of the active and passive powers. when considered microcosnuc-ally, that is to say from the point of view of psychology instead of cosmology, kether, the divine spark round which the individualised being builds up, must be regarded as the nucleus of consciousness rather than consciousness itself daath, the invisible sephirah, is also on the central pillar, though, strictly speaking, it always belongs to another plane to that on which the tree is being considered. for instance, as we are considering the tree microcosmically at the moment, daath would be the point of contact with the macrocosm. it is not until we come to tiphareth that we get clear-cut, individualised consciousness. 29. tip

e of any sort, we take a static form of energy, and by breaking up the form that imprisons it, put it into free circulation in the cosmos. that which we sacrifice in one form turns up again in due course in another form. apply this concept to the religious and ethical ideas of sacrifice and some very valuable clues are obtained. mystical qabala page 141 68. the god-name of this sphere is aloah va daath, which associates it intimately' with the invisible sephirah that comes between it and kether. this sephirah, as we have already seen, may best be understood as apprehension, the dawning of consciousness; and we may interpret the phrase "tetragrammaton aloah va daath" as "god made manifest in the sphere of mind" 69. in the microcosm tiphareth represents the higher psychism, the mode of consc

wers and modes of functino. tiphareth is also said to be the sphere of the greater masters; it is the temple not made with hands, eternal in the heavens and the great white lodge. it is here that the initiated adept functions when in the higher consciousness; here that he hopes to meet the masters, and it is by means of the name, and by an understanding of the significance of the name of aloah va daath that he opens up the higher consciousness. 70. for be it noted that it is only in proportion to the significance a word has for us that it becomes a word of power. the name of his victim is a word of power to a murderer; and such is its recognised potency that in some countries an instrument to register the changes of blood-pressure is attached to the arm of a suspect while he is being quest

archangel treads is primitive force, the phallic serpent of the freudians; and this glyph teaches us that it is the restrictive "prudence" of hod which "shortens" primitive force and prevents it from overflowing its boundaries. the fall, be it remembered, is represented on the tree by the great serpent with seven heads which overpasses the bounds set for it and raises its crowned heads even unto daath. it is very interesting to observe the manner in which the symbols weave in and out of each other, and reinforce and interpret each other's significance and yield their fruits to qabalistic contemplation. 34. the order of angels functioning in hod are the beni elohim, the sons of the gods. again we have the concept of the "god of hosts" or armies. one of the most important concepts of arcane

positive pole is always the giver of the stimulus, but never the producer of the result. the malkuth aspect of isis is the bnght fertile mother, the goddess of fecundity, thus indicating the end-result of the operation of isis on the physical plane. 77. the situation of malkuth at the foot of the pillar of equilibrium places it in the direct line of the descent of power from kether, transmuted in daath, the invisible sephirab, and passing on to the planes of form via tiphareth. this is the path of consciousness, whereas the two side pillars are paths of function; but the two side pillars also converge on malkuth via the thirty-first and twenty-ninth paths. consequently everything ends in malkuth. 78. we who are incarnated in physical bodies are standing in malkuth, and when we set out upon

DONALDTYSON CORONZON

ey, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronzon with daath at length in his book nightside of eden, which is to a large extent a commentary and expansion on an essay by crowley titled liber ccxxxi, first published in 1912 in volume 1, issue 7 of crowley's periodical the equinox. grant writes about this essa

iber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the w

re is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and binah (understanding, but when the wellspring of chokmah is cut off, knowledge cannot result, and judgement must be unbalanced. there is no passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by

o passage across the abyss. wisdom remains isolated upon the crown of the hill, a "widow" in the terminology of gabriel, protected by the four winds, shining in isolation with the "brightness of the morning (lucifer is the name of venus as the morning star) because chokmah cannot unite in marriage with binah. their sexual union, as intimated by gareth knight in the quote above, must occur through daath. on a lower, shadow level, the blindragon, coronzon, is required to sexually unite samael, the slant serpent, with lilith, the tortuous serpent. the union of the watchers with the beautiful daughters of man was a work of daath. gareth knight is correct in a strict sense that daath is unnumbered, but it is worth noting that eleven is the number linked to the goddess nuit and to all thelemites

with lilith, the tortuous serpent. the union of the watchers with the beautiful daughters of man was a work of daath. gareth knight is correct in a strict sense that daath is unnumbered, but it is worth noting that eleven is the number linked to the goddess nuit and to all thelemites in crowley's book of the law. nuit is quoted as saying "my number is 11, as all their numbers who are of us" since daath is one sephirah more than the recognized ten, it is natural to assign it the number eleven. this essay is somewhat more complex and difficult than others on this web site, but the importance of coronzon in the more subtle aspects of western occultism, and the general lack of knowledge concerning the fallen one, impelled me to treat this topic in greater than usual depth. i recommend that tho

FLY THE LIGHT

fer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each othe

FRATER ELIJAH ANGELS OF CHAOS

e must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never 38: a

we are moving closer (i can feel it. these prayers and callings must be focused and channeled into one direction to achieve full gnosis (knowledge and conversation. between 11/23/98--12/1/98 (some entries omitted) a thought concerning the new star wars movie to come. it is episode one, which is the youth of anakin skywalker. thinking on this. the rebirth of the villain of villains. daarth vader (daath. the once dead, now back before his death, before his fall, yet again. i believe this is tied firmly into the collective networks sub-mind, and the thanatogenesis of the grand-nemesis. some correlation to the phantom menace on the rise for humanity in the near future? 12/2/98 (tuesday. i write this now in the last stages of ecstasy. the entire universe is at play. i invoked the gods tonight

eing futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core

given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core of the magus (on the side. the moan is of divinity piercing itself. ii/5b: chrnzn arises as an impulse of the entrance of daath. this being a false picture of the quaklephant. a butterfly is in transformation of one form to another, so it is that the mind must slip into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focu

there is a play of the word(s: a void avoid. ii/8b: a truth. ii/9a: what more is there to say? to achieve the ecstasy of heaven, let us make a mockery of all. the number 418 is shown on the page of this it s meaning. ii/9b: a note on the master s who come to us to show us the way. the word battle is illuminated, such is our course. a picture of the gateway to universe b through the reverse sun of daath. the conic is the black-hole sun. ii/10a: this plate is a warning by the denizen dictating this chapter. my side note is shown clearly, amazed at reality. the picture is eyes and/ or wings. the overlap is a descending ego six times (in promise of unity. ii/10b: a few notes and warnings about the demonic urges which manifest during these forays into null space. the origins of the many faces o

chariot being cheth (pathway 18 between binah and geburah, a drawing out of hidden causes. reference is given to a avenue of sexual magick. elijah comments with his typical tongue in cheek. chapter three consists of 7 pages and one ending page is given. it is entitled the ecstasy. this being a reference to the way of the scarlet brother, arrived through wisdom and understanding, and arising above daath though intercourse- battle with chrnzn. the urge to love and create. this chapter was received within the scope of 45 minutes (images& all. this chapter offers more advice and references along this particular pathway. iii/1a: an automatic drawing of ecstasy. iii/1b: the pain of division burns thee. a face of pain and bliss. burning. iii/2a: when following the pathway of a scarlet brother, wh

ath (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting disarray of void. to establish a splotch of black amid the white. the inverse spaces bring calamity into their boring tunnels. the point of crossover is the star of daath. we leap and propel our light (under the guidance of the angels) into ideo-spheres and vacuity. a transmutation, ex-nihilo. how this is accomplished is the domain of the given star and is approached quite naturally. the gift of babalon is that we are of her, and the shells of victory become unraveled. this appears paradoxical at first, for she is zos complete. but the schizophrenic shards ha

GILBERT THE MAGICAL MASON

ought. the hebrew word is bmdok, from the rootido,meaning 'he knew. the word 'mind' or 'minds' occurs forty-one times in the old testament, but in many of these instances the reference is to 'nephesh, the 'kamic passions' and not to true manasic or mental operations. so lacking is the sacred hebrew tongue in words meaning 'mind (as mr old has also remarked to me) that among substitutes we notice 'daath 'knowledge; this word varies in its construct states and is sometimesdoh,dout,doim, anddot.these are four forms from the rootido,yodah, meaning 'he understood' or 'he knew 'daath' is the infinitive, and is used to express 'cognitio 'knowledge, as in jeremiahiii.15 'which shall feed you withhnouiledg253andunderstanding';the same root word twice: in proverbs iii. 20 'by hisknowledgethe depths

is word varies in its construct states and is sometimesdoh,dout,doim, anddot.these are four forms from the rootido,yodah, meaning 'he understood' or 'he knew 'daath' is the infinitive, and is used to express 'cognitio 'knowledge, as in jeremiahiii.15 'which shall feed you withhnouiledg253andunderstanding';the same root word twice: in proverbs iii. 20 'by hisknowledgethe depths were broken up. so 'daath' is clearly 'knowledge. yet the old latin-hebrew dictionaries give 'daath' as equiv255 alent to the latinmens,and english 'mind, as a human principle, essence or organ.anomalies inthebibilical views of man 149there is also the rootbun,meaning 'he understood; as already mentioned, from this comes the wordtbnh,'tebunah, which has been for centuries used to mean the understanding, intellect, an

or centuries used to mean the understanding, intellect, and the mind-consciousness, this occurs in the old testament in the verbal form'tetebunnu'orttbnnu,i.e,'shall understand it perfectly, and in exodus xxxi. 3, we read 'i have filled bezaleel with the spirit of god, in wisdom, in understanding and in knowledge, these words are respectively ruach elohim, chokmah the second sephira, tebunah, and daath.theword 'understanding' occurs more often in the english bible than any other word meaning one of the human principles.thehebrew wordlb,pronounced 'laib, is related in meaning to the brain and mental powers, although often in dictionaries translated 'heart' in the symbolic sense of the affections and mental passions.theword 'laib' is derived from the rootlb,to vibrate or pulsate as a heart d

GILBERT R A THE MASONIC CAREER OF A

rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered

(27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of the central pillar, and the most suitable members who have drifted independently into the masonic and adoptive orders will ultimately be absorbed by the androgynous centre (28) with the exception of the third order r.r. et a.c, all rites will meet and recognise each other in daath, and so far the scheme of the s.c. will be at last unveiled (29) those who attain the third order will meet the c. for the first time face to face, and it is hoped that in the course of nature the c. will be recruited there from (30) the members of the s.c. pledge themselves hereby to communicate to one another all occult knowledge and all knowledge concerning occult orders which they may po

GNOSTIC CATECHISM

rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered

(27) by the design of the s.c, the rite of martinism will act as a drag net for all the rites, but especially for those of the central pillar, and the most suitable members who have drifted independently into the masonic and adoptive orders will ultimately be absorbed by the androgynous centre (28) with the exception of the third order r.r. et a.c, all rites will meet and recognise each other in daath, and so far the scheme of the s.c. will be at last unveiled (29) those who attain the third order will meet the c. for the first time face to face, and it is hoped that in the course of nature the c. will be recruited there from (30) the members of the s.c. pledge themselves hereby to communicate to one another all occult knowledge and all knowledge concerning occult orders which they may po

GOLDEN DAWN RITUALS U6

ufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader, whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overp

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonetheless real. the diagrams in appendix e can serve as crude road maps through these regions for anyone who decides to travel there. each region ha

s quite appropriate because all of the residents of this aethyr look very much alike and all share in the overall atmosphere of the aethyr. the three governors are from the fire tablet. these are: tedoand teh-doh-ah-en-deh vivipos vee-vee-poh-seh voanamb voh-ah-nah-em-beh their sigils and general descriptions are given in enochian magic. vta is located in a region near the sephiroths, geburah and daath. you are advised to study the formula of vreli' carefully before trying to enter here. the first impression that you will have when entering vta i s of ut te r darkness. i t is indeed an aethyr of blackness, but after a time your "eyes" will adjust. you will soon notice the intense feeling of solemnity and stern thoughtfulness that pervades every inch of vta. it will seem a universe away fro

KNOWLEDGE LECTURE FOUR

he caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hat

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

sm, and moon magic. after completing one of these courses, the initiate may apply for full membership through the order of the golden sword. at the beginning members, who must abstain from the use of illegal drugs, are supposed to attend a twentylesson series in ritual magic. members, who become gradually involved in a series of rituals, are introduced to the fraternity s holy book, the scroll of daath. the fraternity s rituals focus on the all-mother, and the importance of the high priestess as the chief spiritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further

LIBER 777

he esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern methods have enabled us to concentrate the substance of twenty thousand pages in two score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whate

yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face [in daath, asi the neck] 4 amoun, isis[[hathoor] amoun 5 horus, nephthys horus neith the arms 6 asar, ra[[on, hrumachis] ra the mighty and terrible one the breast 7 hathoor hathoor 8 anubis thoth the lords of kereba the reins. nuit the hips and legs. 9 shu[[hermanubis, all exclusively phallic gods] shu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys

let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. produce 19 to 10, join 7-10, 8-10. daath is at the junction of 25, 34. see figure. cols. xv.-xviii. daath lavender, grey-white, pure violet, grey flecked gold. herschel silver flecked white. col. xvi, line 10. for d, c, b, and e. col. xix. urim and thummim= auramoth and thoum mou, egyptian gods. they are methods of divination by b and e. col. xx, line 32. these gods preside over the pieces in rosicrucian chess. 5 d of b bishop ywou

to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc [shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted 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. taphsari

h. 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; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face:

the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of

hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid i.e. a cross composed of six cubes which will have a surface area of 26 squares. col l. line 31-bis: add ire (to go. see the book of thoth, appendix 2, diagram 8. note s.v.a.t.i, sub umbra alar

hs, but in the old testament the name was a mere term of abuse meaning masterless or worthless. line 9. lilith. she gets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions

LIBER ALEPH

f love under will. so then he that is adept exempt, whether in our holy order or another, may not remain in the pillar of mercy, because it is not balanced, but is unstable. therefore is the choice given unto him, whether he will destroy his temple, and give up his life, extending it to universal life, or whether he will make a fortress about that temple, and abide therein, in the false sphere of daath, which is in the abyss. and to the adepts of our holy order this choice is terrible; by cause that they must abandon even him whose knowledge and conversation they have attained. yet, o my son, they have much help of our order in this on, because the general formula is love, so that their habit itself urges them to the bed of our lady babalon. know then the black brothers by this true sign o

LIBER DCCCLX JOHN ST

and hope that his few hours in the world may prove a true strategic movement to the rear, and not a euphemism for rout! 5.04. there are further serious considerations to be made concerning adonai. this title for the unknown thought was adopted by o. m. in november, 19.,1 in upper burma, on the occasion of his passing through the ordeal and receiving the grade which should be really attributed to daath (on account of its nature, the mastery of the reason, though it is commonly called 7= 4. it appeared to him at that period that so much talk and time were wasted on discussing the nature of the attainment.a discussion foredoomed to failure, in the absence of all knowledge, and in view of the self- contradictory nature of the reasoning faculty, as applied to metaphysics.that it would be wiser

LIBER LVII

ssive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spo

a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the th

ly the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths which connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the on the qabalah 23 kundalini of the hindu philosophy* the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and oth

respectfully submit that there is no such creature as a peacock. 2 .dipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo .ain elohim..64 there is a fourth kind of atheist, not really an atheist at all. he is but a traveller in the land of no god, and knows that it is but a stage on his journey.and a stage, moreover, not far from the goal. daath is not on the tree of life; and in daath there is no god as there is in the sephiroth, for daath cannot understand unity at all. if he thinks of it, it is only to hate it, as the one thing which he is most certainly not (see liber 418, 10th athyr. i may remark in passing that this book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. th

the word of power. a useful acquisition .the gateway of the word of light. 210. upon this hoiest number it is not fitting to dilate. we may refer zelatores to liber vii. cap i, liber legis cap. i, and liber 418.72 but this was only revealed later. at first i had only aharba, the lord of the adepts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of

uble power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to

s in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.78 463. shows what the wand ought to represent. not 364;79 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter of all the ten fetters. but in truth knowledge implies a knower and a thing known, the accursed dyad which is the prime cause of all misery.80 480. lilith. see liber 418. so the orthodox place the legal 4 before the holy 8 and the sublime z

LIBER LXVII THE SWORD OF SONG

and the twined is the coiled, and the coiled is the twin, and the twin are the stoopers. they think as the big-nose-folk. save us, o lord! 1 nechesh the serpent and messiach the redeemer. 2 abigenos, abiagnus, biagenos, abiegnus, metatheses of the name of the mystic mountain of initiation. the next paragraph has been explained in the essay .qabalistic dogma. 3 the belief in a trinity.ignorance of daath. 4 belief in monism, or rather advaitism. crowley was a monist only in the modern scientific sense of that word. 5 confusion of the various mystic serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes 86 appendix ii ain elohim. the chariot. four hundred and eighteen. five are o

LIBER MMCMXI NOTE ON GENESIS

or 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of

LIBER OS ABYSMI VEL DAATH

riangles in total. in the diagram, numbers are placed by the starting point of the first stroke* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eorliber os abysmi vel daath svb figvra cdlxxiv v a a publication in class c g i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: that i will lead a pure life, as a devoted servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all

e of logic or the glesser logic h (encyclopedia of the philosophical sciences: part i. logic, so-called because it is shorter than the science of logic and thus more widely read. modern english translations of both works exist (e.g. of the enclopedia logic by w. wallace, oxford university press, 1977, and of the science of logic by a.v. miller, oxford university press, 1969] 2 liber os abysmi vel daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the

an can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his ent

LIBER THISHARB

d is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and liste

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

irah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the early christian church on the subject of marriage. 125 an analysis of the tarot cards the origin of playing cards--the rota m

n. in this later arrangement, wisdom, which is the attribute of the son, becomes the creator of the lower spheres. the symbol of binah is the dove, a proper emblem for the brooding maternal instinct of the universal mother. because of the close similarity of their creative triad to the christian trinity, the later qabbalists rearranged the first three sephiroth and added a mysterious point called daath--a hypothetical eleventh sephira. this is located where the horizontal line connecting chochmah and binah crosses the vertical line joining kether and tiphereth. while daath is not mentioned by the first qabbalists, it is a highly important element and its addition to the sephirothic tree was not made without full realization of the significance of such action. if chochmah be considered the

cting chochmah and binah crosses the vertical line joining kether and tiphereth. while daath is not mentioned by the first qabbalists, it is a highly important element and its addition to the sephirothic tree was not made without full realization of the significance of such action. if chochmah be considered the active, intelligent energy of kether, and binah the receptive capacity of kether, then daath becomes the thought which, created by chochmah, flows into binah. the postulation of daath clarifies the problem of the creative trinity, for here it is diagrammatically represented as consisting of chochmah (the father, binah (the mother, or holy ghost, and daath, the word by which the worlds were established. isaac myer discounts the importance of daath, declaring it a subterfuge to concea

ts of the terrestrial sphere. thus it will be seen that the qabbalistic tree extends through four worlds, with its branches in matter and its roots in the ancient of ancients--macroprosophus. three vertical columns support the universal system as typified by the sephirothic tree. the central pillar has its foundation in kether, the eternal one. it passes downward through the hypothetical sephira, daath, and then through tiphereth and jesod, with its lower end resting upon the firm foundation of malchuth, the last of the globes. the true import of the central pillar is equilibrium. it demonstrates how the deity always manifests by emanating poles of expression from the midst of itself but remaining free from the illusion of polarity. if the numbers of the four sephiroth connected by this co

ng as receptive, or something which is filled by the flowing of wisdom. the three pillars are ultimately united in malchuth, in which all the powers of the superior worlds are manifested. the four globes upon the central column reveal the function of the creative power in the various worlds. in the first world the creative power is will--the one divine cause; in the second world, the hypothetical daath--the word coming forth from the divine thought; in the third world, tiphereth--the sun, or focal point between god and nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which jesod is the male and malchuth the female. in kircher's sephirothic tree it should be especially noted that the ornaments of the tabernacle appear in the var

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens, which joseph invoked and was found worthy to escape from the hands of his brethren. i conjure ye

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

tatron chaioth ha-qadehs rashith ha-galgalim s.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed stars" or s.z. for "sphere of the zodiac+ iehovah 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

MORALS AND DOGMA

d of _three_ and _four; and these numbers relate to the last seven of the sephiroth, three answering to benignity or mercy, severity or justice, and beauty or harmony; and four to _netzach _hod _yesod, and _malakoth, victory, glory, stability, and domination. the same numbers also represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectu

ificer. the candidate gains admission by three raps, and three raps call up the brethren. there are three principal officers of the lodge, three lights at the altar, three gates of the temple, all in the east, west, and south. the three lights represent the sun, the moon, and mercury; osiris, isis, and horus; the father, the mother, and the child; wisdom, strength, and beauty; hakamah, binah, and daath; gedulah, geburah, and tepareth. the candidate makes three circuits of the lodge: there were three assassins of khir-om, and he was slain by three blows while seeking to escape by the three gates of the temple. the ejaculation at his grave was repeated three times. there are three divisions of the temple, and three, five, and seven steps. a master works with chalk, charcoal, and a vessel of

ll or potency. next came, as a pair, hakemah and bainah, ordinarily translated "wisdom" and "intelligence" the former termed the father, and the latter the mother. hakemah is the active _power_ or _energy_ of deity, by which he produces within himself intellection or thinking: and bainah, the passive _capacity, from which, acted on by the power, the intellection flows. this intellection is called daath: and it is the "word" of plato and the gnostics; the _unuttered_ word _within_ the deity. here is the origin of the trinity of the father, the mother or holy spirit, and the son or word. another trinity was composed of the fourth sephirah, gedulah or khased _benignity_ or _mercy, also termed father(_aba; the fifth, geburah _severity_ or strict _justice, also termed the mother(_imma; and the

etsach are one over the other, in a perpendicular line, on the right hand; binah, geburah, and hod on the left; and kether, tephareth, yesod, and malakoth in the middle: and many hold that all the ten subsist in circles, one within the other, and all homocentric. it is also to be noted, that the sephirothic tables contain still another numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the idea of the universe, the kabalah assigns a human form. in this, kether is the cranium, hakemah and binah the two lobes of the brain, gedulah and geburah the two arms, tephareth the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female org

gnition" is the _will_ of the deity, or the deity _as_ will. hakemah, the head "of that which is non-existent" is the generative power of begetting or producing thought; yet _in_ the deity, not in action, and therefore non-existent. binah "the very or actual head" of macroprosopos, is the productive intellectual capacity, which, impregnated by hakemah, is to _produce_ the thought. this thought is daath; or rather, the result is intellection, thinking; the unity, of which thoughts are the manifold outflowings. this may be illustrated by a comparison. pain, in the human being, is a feeling or sensation. it must be _produced. to produce it, there must be, not only the _capacity_ to _produce_ it, in the nerves, but also the _power_ of _generating_ it by means of that capacity. this generative

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

d of _formation_ or _fashioning; and, 4th, of matter and bodies, which is the world of _fabrication, or, as it were, of manufacture. in each of these the deity is _present, as, in, and _through_ the ten sephiroth. first of these, in each, is kether, the crown, ring, or circlet, the head. next _in_ that head, as the two hemispheres of the brain, are hakemah and binah, and their result and progeny, daath. these three are found also in the spiritual world, and are universals in the psychical and material world, producing the lower sephiroth. then follow, in perfect equilibrium, law and equity, justice and mercy, the divine infinite nature and the human finite nature, good and evil, light and darkness, benignity and severity, the male and the female again, as hakerrah and binah are, mutually t

is, according to the kabalah, the foundation of all religions and all sciences, the primary and immutable idea of things. the sephiroth are a triple triangle and a circle, the idea of the ternary explained by the balance and multiplied by itself in the: kether: crown will\ binah: hakemah: passive capacity> active potency of being impregnated/ of begetting intellection and producing/ intellection: daath: intellection? gedulah: benignity geburah> or or or severity or rigid? khased: mercy. justice: tephareth: beauty\ the universal harmony> hod: netsach: victory glory/ or success? yesud: foundation _i.e, stability and permanency of things: malakoth: dominion: supremacy and absolute control of the divine will in all things, domain of the ideal; then the realization of this idea in forms. unity

MOTTA MARCELO THE COMMENTARIES OF AL

rged by the prophet! then shall this knowledge go aright. the "old time" is the aeon of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge may be written 'arb 'a has the relation r to b. now if a and b are identical, the proposition conveys

ing to sing new songs. if you don't believe me, read the end of "gideon, that beautiful play by paddy chayefski. we come at last to the motive why the stele 666 shall be called by the outcast and the unfit-the abomination of desolation "because of the fall of because, that he is not there again" the "black brother" makes himself a false crown of the horror of the abyss, a crown which he places in daath; but he abides in chesed. chesed is the crowned king, jupiter, the lord of the gods. it is to him that the profane and low initiates apply for mercy. he is the father image-the most insidious of all forms of because, because it will assume any shape you may wish to worship. the mind is protean. readers are here referred to our commentaries to al ii, vv. 27,28, 32, 52, and to our comment on j

PHOSPHORUS

rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnigh

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the philosophus grade. as the divine peace of the garden of eden was manifested during the water grade, so in this grade of philosophus, the power of fire is shown to have called forth catastrophe. formerly coiled beneath the tree, the hydra-headed dragon in this diagram has usurped its proper place. its several homed heads wind their way up into the very structure of the tree of life, even unto daath at the foot of the supernals. lured downwards by the tree of knowledge- and remembering in what sense the bible speaks of the verb "to know" we gather that the root of the trouble was an imperfect apprehension of creative power- towards the "darkly splendid world wherein continually lieth a faithless depth" eve, the lower self, ceases to give support to adam. she has yielded to the awful fas

ut as the mystics teach, if this condition be patiently endured, it passes, a higher spiritual consciousness gradually dawning in the heart and mind. so also in the alchemical writings, we find that vaughan observes "as thou hast begun so proceed, and this dragon will turn to a swan, but more white than the hovering virgin snow when it is not yet sullied with the earth" the qabalistic sephirah of daath is the conjunction of chokmah and binah on 34 the golden dawn the tree of life, the child of wisdom and understanding -knowledge. it <61> refers to the symbolic sphere formed within or above the rmch by means of experience obtained, and this assimilated becomes transmuted into intuition and faculty of mind. but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the

e. it <61> refers to the symbolic sphere formed within or above the rmch by means of experience obtained, and this assimilated becomes transmuted into intuition and faculty of mind. but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders daath a possibility. it is the fall which is responsible for the acquisition of self-knowledge 'thus it stands proven" claims blavatsky "that satan, or the red fiery dragon, the 'lord of phosphorus' and lucifer, or 'light-bearer' is in us; it is our mind- our temptor and redeemer, our intelligent liberator and saviour from pure animalism" in the evolutionary scheme, the fall occurs through a highe

the recapitulation of this process within the individual sphere of consciousness proceeds through the technique of initiation whereby the red dragon is stirred into activity through contact with the fructifying powers of the elements, invoked through the skill and power of a trained initiator. the use of the divine prerogative, brought about by the magic of every-day experience, the awakening of daath, brings disaster at first because the awakened psyche is imperfectly understood and so abused for personal ends. but that very disaster and that abuse confers the consciousness of self, and is instrumental, at least in part of breaking up the primitive participation mystique. consequently, the realisation of sorrow as it impinges on the ego, or at least the sense of personal mental and <62>

, the realisation of sorrow as it impinges on the ego, or at least the sense of personal mental and <62> emotional discomfort, and an understanding of its causes, invariably constitute the first impetus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic

the latter to the base. like the caduceus, it further represents the three elements: water, fire and air. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolised by the upper part of the caduceus. the symbol of mercury on the tree of life enbraces all but kether. the horns spring from daath (knowledge) which is not, properly speak- ing, a sephira, but rather a conjunction of chokmah and binah. attribution of the tarot trumps path no. tarot trump letter symbol 11 0 the foolish man n a 12 1 the juggler 3 i2 13 2 the high priestess f d 14 3 the empress f q 15 4 the emperor il t 16 5 the hierophant 1 'tl 17 6 the lovers t x 18 7 the chariot t7% 19 8 strength (justice) d 5 q 20 9 th

shells, represented by the coiled up dragon with seven heads and ten horns-being the seven infernal palaces and the ten averse sephiroth (these are described in the text of the rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream

ached down to them and the two pillars were left unsupported. then the sephirotic tree was shattered. she fell and with her fell the great adam. and the great red dragon arose with his seven heads and ten horns, and eden was desolated-and the folds of the dragon enclosed malkuth and linked it to the kingdom of the shells. and the heads of the dragon rose into the seven lower sephiroth, even up to daath at the feet of aima elohirn. thus were the four rivers of eden desecrated and the dragon mouth gave forth the infernal waters in daath-and this is leviathan, the piercing and crooked serpent. but tetragrammaton elohim placed the four letters yhvh of the name and the flaming sword of the ten sephiroth between the devastated garden and the supernal eden, that this should not be involved in the

he cross of the four rivers, so the second adam should be crucified on the infernal rivers of the four armed cross of death-yet to do this he must descend into the lowest, even malkuth the earth, and be born of her (psalm 74 'thou breakest the heads of leviathan in pieces) and on the dragon heads were the names of the eight kings of edom and on his horns the names of the eleven dukes of edom, for daath having developed in the dragon a new head, the seven headed dragon with ten horns became eight headed and eleven homed (genesis, 36:31 to 43. chronicles 1: 43 to 54) note: the edomites were the descendants of esau who sold his birthright. their kings came to syrnbolise unlawful and chaotic forces. fifth knowledge lecture azoth is a word formed from the initial and final letters of the greek

hysical bodies, we are to build up a replica of the tree of life. the pillar of severity is on our right side, the pillar of mercy on our left, and the pillar of benificence in our midst. the middle pillar exercise it is best to build up the middle pillar first. to do this stand up and raise yourself in imagination to your kether-a brilliant light above your head. imagine this light descending to daath, at the nape of your neck, and thence to tiphareth in your heart where it glows like sunlight and whence it radiates into the other sephiroth. from tiphareth the light goes to yesod in the region of the hips, and thence to malkuth in which your feet are planted. having made a clear image of the middle pillar, you can then establish the other sephiroth by vibrating the deity names. this can b

of severity will be on your right-the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side-the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh-which means i am. imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in the same manner, establish yesod in the name shaddai el chai, and malkuth in the name adonai ha-aretz. 5. make the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then let your imagination dwell on the aura and see it oval and clear, pulsating with the glow from tiphareth. if you are

and fear. in kether is the radix of a golden glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto tiphareth. thus is thefirst reflected triad completed. and the sphere of its operation is that of shemesh, the solar light, and bestoweth life, light and brilliancy in metallicmatter, and it ruleth the sphere of action of the sun. and yhvh eloha va-daath is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is raphael, the prince of order of angels is melechim or malakim, that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels peniel and pelial are also referred unto this sephira. it especially rules the

i e mother of earl livid indigo grownblack- beetle dark vivid-blue cold-dark-grey near black bright red ra ed azure or emeralck white tinged purple stone colour dull brown very dark brown 25 blue 26 indigo 27 scarlet yellow black red green blue black venetian red 28 violet 29 ultra violet crimson 30 orange 31 glowing scarlet- orange 32 indigo 31 citrine, olive, russet black 32 white, merging grey daath lavender sky blue buff flecked silver-white gold yellow verrnillion bluish mauve light translucent pinkish brown rich amber scarlet flecked gold amber rayed red vennillion flecked crimson and emerald black rayed blue black and yellow black amber blue black dark brown deep purple (nearly black) grey white 7 prismatic colours. white, red, yellow, blue violet outside black (outside) pure violet

orces in tiphareth. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in tiphareth. yesod is the lowest of the sephiroth of the ruach, and representeth "fundamental ation" it therefore governeth generation. in yesod is therefore the automatic consciousness or simulacrum of the will. this automatic consciousness is to the nephesch what the daath action is to the ruach. thus, therefore, there being a simulacrum or reflection of the heart and vital organs in the parts governed by yesod, if the consciousness of the tiphareth be given unto this wholly, it shall pave the way for disease and death. for this will be a withdrawing of the vital forces of the name, which are in the citadel of tiphareth, to locate them in yesod, which is a mor

y man the rays of ruach rarely penetrate into the sphere of sensation. shining through infinite worlds, and darting its rays through the confines of space, in this sphere of sensation is a faculty placed <210> even as a light is placed within a lantern. this is a certain sense placed in an aperture of the upper part of the ruach wherein act the rays from chokmah and binah which govern the reason- daath. this faculty can be thrown downwards into the ruach, and thence can radiate into the nephesch. it consists of seven manifestations answering to the hexagram, and is like the soul of microprosopus or the elohim of the human tetragrammaton. therefore in the head, which is its natural and chief seat, are f ormed the seven apertures of the head. this is the spiritual consciousness as distinct f

radiate into the nephesch. it consists of seven manifestations answering to the hexagram, and is like the soul of microprosopus or the elohim of the human tetragrammaton. therefore in the head, which is its natural and chief seat, are f ormed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in 7 as just said or in 8 if daath be included. the father is the sun (chokmah. the mother is the moon (binah. the wind beareth it in his bosom (ruach. its nurse is the earth (nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attribution of the seven apertures of the head: right ear .saturn left ear. jupiter right eye. sol left eye .luna mouth .mercury (who is the messenger

microcosm, that is, it is the highest part of man as man. it is that which toucheth, or is the manifestation of a higher and greater range of being. this yechidah is at the same time the higher human self and the lower genius, the god of the man, the atziluth of his assiah, even as chiah and neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as daath is the spiritual con106 the golden dawn: volume i book one sciousness, tiphareth the human consciousness, and yesod the automatic consciousness. it is the divine consciousness because it is the only part of man <215> which can touch the all-potent forces. behind yechidah are angelic and archangelic forces of which yechidah is the manifestor. it is therefore the lower genius or viceroy of the

race of creeping things. as man hath his ruach which is upright in the tree of life, so hath the beast his ruach which is horizontal; as it is said "the ruach of a man which goeth upwards (i.e. directeth itself upwards, and the ruach of the beast which goeth downwards (or crosswise) in the earth" the neschamah in the beast is not. the beast consisteth of a ruach and a nephesch with a rudimentary daath or spiritual consciousness. this daath ever seeketh that which is beyond it and thence are beasts not responsible, but are submitted unto obsession, and herein is a great mys teryr ant,h erefore, is placed at the head of the beasts. woe, woe, unto him if he teacheth their elementary daath cruelty and injustice instead of mercy and justice. for the man is a god unto the beast, and the aspirat

sufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader. whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpo

and of evil. this is the tree that has two paths, and it is the tenth sephirah malkuth, and it has about it seven columns, and the four splendours whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity, and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the the golden dawn: volume ii book two hiero hiero hiero straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway o

oth and the kingdom of shells, which latter is represented by the great red dragon coiled beneath, having seven heads (the seven infernal palaces) and ten horns (the ten averse sephiroth of evil, contained in the seven palaces. and a river naher went forth out of eden, namely from the supernal triad, to water the garden (the rest of the sephiroth, and from thence it was divided into four heads in daath, whence it is said "in daath the depths are broken u and the clouds drop down dew" the first head is pison, which ifo' wsinto geburah (whencet here is gold) it is the river of fire. the second head is gihon, the river of waters, flowing into chesed. the third is hiddekel, the river of air, flowing into tiphareth, and the fourth which receiveth the virtues of the other three, is phrath, euphr

SATANGEL

to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer

SORCERIES OF ZOS

the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery

THE MIDDLE PILLAR

n the illustrations and added titles for regardie's chapters. we have also applied standard rules of capitalization to regardie's text and changed the style of certain capitalized words to italic. all endnotes are ours. in previous editions, differences in regardie's spelling of hebrew words (such as sephiros in place of sephiroth, keser instead of kether, tipharas rather than tiphareth, daas for daath, and malkus in place of malkuth) are due to a variation in dialect-askenazic hebrew versus sephardic hebrew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many qabalistic authors, translators, and most golden d

hc pendulum from one extreme to the other, is the result of cultivating equanimity, representing an equal capacity to be either at rest or active, interested or withdrawn at will, and not from emotional compulsion. trus central point between the two symbolic pillars of the opposites, the place of balanced power from which the working of the opposites may correctly be viewed, is the implication of daath, whch is the name of this shadowy sephah. rightly it is shadowy and the word is used advisedly for in the majority of us who have not cultivated the difficult art of avoiding the opposites, the development of ths new principle has proceeded with the utmost slowness. it is a new factor of adaptation or equilibrium, especially between the two broad divisions of consciousness-the ego on the one

self-assertion and the unbridled gratification of its every w h an d caprice. it is ths new factor of adjustment whch comprises the principal impetus to what has been variously called in the east the golden flower, and in mediaeval europe the growth of the red rose upon the cross of gold.3 it is the stone of the philosophers, the medicine of metals.4 to the four central sephroth plus the shadowy daath as the fifth, are attributed divine names-whch, as in the former exercise, are to be vibrated powerfully in conjunction with the imaginative formulation of various images. let me expatiate upon these divine names by stating that they may be considered as the keynote or vibratory rates of various degrees or grades of consciousness. in their prolonged investigation into the hdden knowledge and

e been kept in ignorance.5 with each of these five centers there is associated a divine name to be used as a vibratory formula. the attributions as we have received them, together with the traditional name of the sephroth, are given below with the names of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the hum

he occiput, about one or two inches figure 4: the middle pillar. above the larynx, and its diameter may be imagined to be about four inches in extent. it is conceived to be a symbolic link, selfinduced and self-devised, between the hgher genius on the one hand, and on the other, the ego, the conscious self referred to that group of characteristics clustered around tiphareth. on the middle pillar, daath connects the higher faculties to the ego, kether to tiphareth. this latter sephah is resident in the neighborhood of the heart, and its sphere extends from the diaphragm or solar plexus more or less to the spine. its center may be imagined to be the lowest point of the sternum or breast-bone to which the ribs are attached, its diameter being about six inches. below tiphareth is yesod, a cent

ble minds. there are people so constituted as to be able to produce symptoms of any described kind with the least application, and with practically no spiritual effect upon themselves or their mental or moral nature, and certainly no progress in that path wluch leads to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's

. in this list, regardie has given the name of the sephiroth of the middle pillar next to their corresponding part of the soul. beneath that he has provided the divine hebrew name that is to be intoned or vibrated in the exercise. thus kether, which is equated with the yechidah, is activated in the aura by vibrating the divine name "ahih (whch is the transliteration for eheieh 797x, and so on. 7. daath has no divine name of its own, so in the exercise of the middle pillar, it "borrows" the divine name for binah whch is the highest sephrah that is close to daath (since daath is usually considered a passageway to the supemals, binah would be the sephirah at its point of termination) although regardie states here that ykvh is to be pronounced as "yeh-hoh-voh" we see no reason it should be pro

vav-heh" the term jehovoh or jehovah is simply a transcription of the four-lettered name yhvh-the letters of which were merely considered as stand-ins for the actual name of god, which was unknown and unpronounceable. we believe that the divine name yhvh elohim should be pronounced "yod heh vav heh el-oh-heem" in all golden dawn rituals. some modem magicians believe that the divine name given for daath (and for binah) should not be pronounced as yhvh elohm. they argue that yhvh was never vocalized by devout jews who thought it was too holy to pronounce. whenever it occurred in writing, the words elohim (god or gods) or adonai (lord) were always spoken as a substitute word for yhvh. thus some magicians contend that the compound word yhvh elohim is a mistake, and that what was intended was t

never vocalized by devout jews who thought it was too holy to pronounce. whenever it occurred in writing, the words elohim (god or gods) or adonai (lord) were always spoken as a substitute word for yhvh. thus some magicians contend that the compound word yhvh elohim is a mistake, and that what was intended was that the spoken word "elohm" be substituted for the written word "yhvh in binah and in daath (the second word in the compound name yhvh elohim was considered by jews as a reminder that the holy name yhvh is never spoken but rather vocalized as "elohirn) while this the middle pillar exercise 83 argument may be true for devout jews, it is not valid for practicing magicians in the tradition of the golden dawn. there are several examples of hebrew mystics vocalizing the various permutat

re is needed, and that is why it is recommended that for months the student should not apply himself to this color scheme, contenting himself exclusively with the visualization of the light-centers as white in color. kether is of pure white brilliance, and the rays that it emits and radiates upon the personality are of the same hue. lavender-blue is the color that is traditionally associated with daath. tiphareth is gold, whilst yesod is purple or puce. it is when we approach the consideration of the malkuth color that we experience some difficulty. tradition gives us several scales of color all of which are of equal efficacy. the sphere of malkuth is divided by two diagonals into four sections; citrine at the top, black at the bottom, with russet and olive occupying the two side sections

e below together with the appropriate colors. when there is much time at the student's disposal, and when he has won sufficient confidence in his ability, an additional aid is to employ the archangelic names in addition to the divine names with the several centers. for example, when visualizing tiphareth as a glowing golden sphere, he will slowly vibrate three or four times the name yhvh aloah ve-daath.6 then he will pause while concentrating on the sphere. he will connive to realize in full consciousness the implications of this sphere-its attributions with regard to astrological planets, its spiritual qualities, and its relation to his own divine consciousness. this meditation performed, let him commence to vibrate in the same way and the same number of times the archangelic name of raph

ng the meditation to realize that the latter name means divine healing. it implies that light which descends with "healing in its wings."7 and so on for the remaining centers. below are the names attributed to each sephirah of the tree of life, their archangels, the appropriate region of the body in which they are to be visualized, and the color of the visualization: 1. kether 2. chokmah 3. binah daath 4. chesed 5. gevurah 6. tiphareth 7. netzach 8. hod 9. yesod 10. malkuth ahih y0h9 h v h l l yhvh alhim 1 1 4 alhirn b o r l yhvh aloah ve daath yhvh tzabaoth19 alhim tzabaoth21 shaddai a1 chai adonai ha-aretz tzadkiel15 a r n a e l l raphael a n a e l o michael gabriel sandalphonz3 crown of head white left side of brain grey right side of brain black nape of neck lavenderblue13 left shoulde

hvh tzabaoth19 alhim tzabaoth21 shaddai a1 chai adonai ha-aretz tzadkiel15 a r n a e l l raphael a n a e l o michael gabriel sandalphonz3 crown of head white left side of brain grey right side of brain black nape of neck lavenderblue13 left shoulder blue right shoulder red heart o l d l left hip green right hip orange genitals puce22 feet mixed colors24 it will be noticed that the attributions of daath are deficient in an archangelic name. this is because the sphere is, in reality, no part of the traditional tree of life. the latter consists of ten spheres only and it was with these ten spheres that the ancients occupied themselves and provided the necessary correspondences. the philosophy circulating the light and the formula of vibration 91 appertaining to daath is almost entirely a mode

mediaeval system which, attached to ths qabalistic system, provides us with an invocation of the element spirit. a great deal of research on this was done by dr. john dee and his skryer edward kelly, both of whom called it the angelic or enochan system. my experience confirms that the archangelic names contained in one of these very potent magical invocations are very sympathetic to the nature of daath, which is described as a link between the ego and the hgher self. these names may very logically be attributed to daath and be used with it. they are elexarpeh, comananu, and tabitom.25 the method of vibrating these archangelic names is to split each one into syllables, each one receiving the maximum amount of vibration. let care be taken so that the vibration detonates solely in daath. the

see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the divine name for binah is yhvh elohim (transliterated as yhvh alhim. this name is also used for daath. the archangel tzaphkiel is also used for daath. 12 "beholder of god" or "the contemplation of god" 13. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect

3. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than with the sephiroth. 14 "god" 15 "righteous of god" 16. elohirn gibor "god of battles" or "almighty god" 17. the "severity of god" william gray erroneously stated that the root of this name was khab, whch meant "to suffer, to feel pain

on to all of humanity. between the neshamah and the middle part of the soul is a great boundary known as the abyss. this is the line of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts of the soul (neshamah and ruach) so that the neshamah can "descend and the conscious mind thereby connect with, and perhaps gain some understanding of, the nature of spirit and divinity. the middle soul or rational self, the ruach, is located in the five sephiroth from chesed to yesod, althoug

between the higher and middle parts of the soul (neshamah and ruach) so that the neshamah can "descend and the conscious mind thereby connect with, and perhaps gain some understanding of, the nature of spirit and divinity. the middle soul or rational self, the ruach, is located in the five sephiroth from chesed to yesod, although it is centered in tiphareth. it also overlaps, to a lesser extent, daath and yesod. this is the conscious mind and reasoning powers-the conscious part of our being whch is the abode of the ego. this is the seat of "outer" consciousness, where humanity becomes aware of thought-images and is able to fashion thoughts into actions. it is here that human beings use their powers of discrimination as the mind navigates continuously between both secular and transcendent

avoided, since it only adds to confusion between the two systems. it would be better to refer to the sephiroth of the middle pillar exercise as galgalim,l whch is hebrew for "whlings" there are five sephiroth on the middle pillar in contrast to seven chakras in the eastern system. the sephrah of kether can be said to generally correspond to the crown and brow chakras, while the shadowy sphere of daath can be compared to the throat chakra. tiphareth approximates the heart and solar plexus chakras. yesod has certain similarities with the navel chakra. and while malkuth can be compared in some ways to the root chakra, the tenth sephirah is centered in the feet and ankles, while the root chakra is at the base of the spine. but differences between the qabalistic and yoga systems are great. as

stablishing the pillar (this exercise can be performed either standing, sitting, or lying down) after a few minutes of relaxation, imagine a sphere of white light just above your head. vibrate the name "eheieh (pronounced "eh-hey-yay" meaning "i am. keep vibrating ths word until it is the only thought in your conscious mind. then imagine a shaft of light descending from your kether center to your daath center at the nape of the neck. form a sphere of light at the daath center. vibrate the name "yhvh elohim (pronounced "yode-heh-vav-heh el-oh-heem" meaning "the lord god. intone the name until it is the only thing in your conscious mind. bring a shaft of light down from the daath center to the tiphareth center around your heart. form a sphere of light there. vibrate the name "yhvh eloah ve-d

omplete focus of all your attention. bring a shaft of white light horizontally across from your chokmah center to your binah center at the right temple of your forehead. form a sphere of white light there. vibrate the name "yhvh elohim("yode-heh-vav-heh el-oh-heem) a number of times until it occupies all of your mind. now bring a shaft of white light down diagonally from your binah center to your daath center at the nape of your neck. visualize a sphere of whte light there. vibrate the name "yhvh elohim" intone the name until it is the only thng in your conscious mind. next, visualize a shaft of whte light down diagonally from the daath center to your chesed center at your left shoulder. form a sphere of light there. vibrate the name" e l (meaning "god) a number of times until it fills you

TYSON DONALD NEW MILLENNIUM MAGIC

breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agi

the five-pointed figure that shows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spi

k down into a tiny ball centimeters in size (if the mathematical point can ever be said to have a measurable size, this may be it. thus, the letters of ihvh correspond to the number of dimensions in time-space table of decagram c 8 color symbol beast i sephiroth names of cod archangels order of angels heaven clear point phoenix kether eheieh metatraon chaioth haqadesh north star zodiac 0 chokrnah daath binah yah ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green he

ted in hebrew, and pronunciation is incorrect. 3. vibrate with the voice the name of god in kether "eheieh' so that the sound resonates within the sphere of light. 4. imagine a beam of white light extending down from the sphere over your head to create another sphere of light that fills your lower neck and is cen- tered upon your spinal column. this sphere within your neck is the quasi- sephirah, daath, located on the middle pillar of the tree between and just below the level of chokmah/binah. 5. take another deep breath and with your point of consciousness within the sphere of daath, vibrate the divine names of chokmah and binah, yah- ihvh (pronounced "yah-elohim, so that the sound seems to resonate wholly within your neck. 6. visualize a beam of white light extending from daath down alon

re ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who pun- isheth the crimes of the wicked, who seeketh out and chastiseth the inequities of the fathers upon the children. i conjure ye by the most holy name of eloah va-daath, which signifieth vanquisher of god. i conjure ye by the most potent name of adonai tzabaoth, which is the god of armies, ruling in the heavens. i conjure ye by the most potent name of elohim tzabaoth, which expresseth piety, mercy, splendor, and knowledge of god. i conjure ye by the most potent name of shaddai, which signifi- eth doing good unto all; i conjure ye by the most holy name el ch

r red-purple. the colors of the first ten paths, the sephiroth themselves, can be deter- mined from the colors of the planets assigned to them (see the table at the beginning of chapter 17. the first three sephiroth, called the supernals, do not actually receive colors, but are assigned clarity (kether, tint (chokmah) and shade (binah, which are the dynamics of color itself. yellow is assigned to daath, the eleventh quasi-sephirah. this should be understood as the brilliant, scintillating yellow of the sun. these color assignments are unique to the pre- sent work and do not correspond with the golden dawn system. color is used in magic in the same way all other symbols are used-to provide a foundation for a particular set of desires and thoughts and feelings the magus wishes to call up and

TYSON DONALD THE MAGICAL WORKBOOK

od of gods" and the compound name adonai ha-areh means "lord of the earth" all of these names are used with great frequency in the golden dawn system except yah-elohim, which i created from one of the divine names (yah or ih) in chokmah, the second sphere on the tree of the sephiroth, combined with one of the divine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an important structure in the magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an

raphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the eleventh pseudo-sphere, daath, the sixth sphere, tiphareth, the ninth sphere, yesod, and the tenth sphere, malkuth. in the exercise of the middle pillar, kether corresponds to the blue-white sphere over the head, daath to the 118 standing exercises smaller silvery sphere in the neck, tiphareth to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth to the green sphere around the feet

blue-white sphere over the head, daath to the 118 standing exercises smaller silvery sphere in the neck, tiphareth to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth to the green sphere around the feet. green is only one of the colors associated by the golden dawn with malkuth, but for the purposes of the middle pillar exercise it is the most appropriate. daath does not have its own color, so i have used the dynamic silver-gray of chokmah, the second sephirah on the tree. all of the colors are drawn from the queen scale of colors in the golden dawn system of magic. if some of these remarks are obscure, you will be glad to learn that you do not need to understand the origins of the various parts of the exercise to derive benefit by practicing it. st

TYSON DONALD THE POWER OF THE WORD

modern rituals in which that awe-inspiring name does not occupy the place of honour (ritual magic [i9491 [hollywood: newcastle publishing, 19711, p. 40) william gray until the left-hand limit of the feminine binah came into being, nothing further could be created in mind or matter. it is therefore technically true to say that the female principle made possible the knowledge between good and evil (daath, but it made all other knowledge possible at the same moment. once binah exists, so does distinction between right and left, black and white, this and that etc. once the monad becomes the dyad, the triad are automatically in existence, which combine in the tetrad, and so the mighty name (ihwh) is "uttered (the ladder of lights [i9681 york beach, me: samuel weiserl, p. 174) the symbolic sonic

WESTERN MANDALAS OF TRANSFORMATION SR AL

r use in meditation, ritual, and magic. uncover the mysteries of divine names and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author

chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain angel will presently be animated by that angel .cornelius agrippa when i sing a song to the sun, it is no

ruction as well as used for fumigating or consecrating the magical seal when it is finished. remember, when working with any kind of name.your own, your h. g. a, an archangel, etc .an incense compound can also be made from the letter-correspondences (see figure 2-e on page figure 3-a no. 2 3 4 5 6 7 8 9 10 11 sephira deity archangel chokmah binah chesed geburah tiphareth netzach hod yesod malkuth daath yah or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah t

im el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah tiphareth netzach hod yesod daath sephiroth and planetary civet, myrhh cedar, juniper tobacco frankincense, olibanum benzoin, rose storax jasmine saturn jupiter mars sun venus mercury moon pluto incenses cassia, cypress, patchouli, myrhh, violet clove, hyssop, nutmeg, pine basil, dragon's blood, calangal, mustard, rue bay, cinnamon, copal, heliotrope, frankincense, sunflower lemon verbena, rose geranium, sandalwood, vanilla

is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however, because its form is as yet unrevealed. we are including it only because the time is appropriate for the release of certain daath energies for those who are ready. i do not recommend working with this sphere in any way, however, until all other planetary/sphere energies have been well integrated. to daath is a

psychological interpretation of carl jung uses alchemical allegories. herbs, too, are rooted in ancient lore and are connected to planetary correspondences. many of the charts and correspondence tables have the seven planetary spirits at their center. the ancients did not know about the three other planets which astrologers use today, although the empty space on the tree for the hidden sphere of daath was integrated into qabalah at a very early stage and incorporates much of what we now recognize as plutonian energy. the more ancient understanding of the twelve signs and their planetary rulers is demonstrated in figure 3-d, which shows how the whole scheme was viewed within the concept of the cycle of the seasons. figure 3-d figure 3-e the seven-pointed star known as the heptagram or sept

how to make and use talismans, his golden dawn (1970 edition, the complete golden dawn system of magic, and eliphas levi's transcendental magic. the newest edition of agrippa's three books of occult philosophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury yesod/moon daath/pluto number 3 4 5 6 7 8 9 11 planetary numbers number sum of of cells any line 9 16 25 36 49 64 81 121 15 34 65 111 175 260 369 671 total: theosophic extension 45 136 325 666 1225 2080 3321 7381 the squares. few published works are without mistakes. even in some private golden dawn lessons i have found the same mistake in the venus kamea. errors are most often found in the venus and mercury

niverse. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are implying that all powers represented by the hexagram are behind us, or backing us up. it will be noticed that when the hexagram is laid on the tree, it not only includes the mundane spheres of jupiter, mars, venus, mercury and the moon, but also daath/pluto, the hidden sphere at its top point (see figure 8-a. figure 8-a figure 8-b: traditional figure 8-c: agrippa's kamea daath is separated from the spheres below it since it resides in the abyss. one of the words with the numerical vibration of six is bid, bd, which means something separated, isolated, or unique. we will look at daath more in chapter twelve. for now we note that the magica

kamea *111: achd hva elhim: the lord is one 111: alp, letter name of aleph, 11th path on the tree: ox, family, clan 111: aphl, ophel: darkness, obscurity 111: i tzvh: will command 111: kipha, kepha: peter, the rock (aramaic) 111: pla, mystical name of kether, the wonder 111: nkyal, nachiel: intelligence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me from edom, watchman, how much longer the night" is. 21: 11) 111: msvh: a veil, or face covering (ex. 34: 33. 666: theosophic number of the magic planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of t

f existence (book of tokens. that is: peh=80=yesod 3321: theosophic extension of the planetary line 3321: mlka b-thrshishim od b-rvch shchrim: intelligence of the moon: queen of the tarshishim forever, in the spirit of the dawning ones (the tarshishim are a choir of angels assigned to briah, the creative world) mem finals equal 600 3321: on earth as it is in heaven (greek) chapter 12 the kamea of daath/pluto the magical numbers of the kamea of daath/pluto are eleven, 121, 671, and 7381. gematria for these numbers is in the correspondence tables at the end of the chapter. daath has seldom (if ever) been addressed as a planetary sephira in treatises that deal with magical squares. case does give some interesting correspondences through the numbers, and knorr rosenroth, in his kabbala denudat

se numbers is in the correspondence tables at the end of the chapter. daath has seldom (if ever) been addressed as a planetary sephira in treatises that deal with magical squares. case does give some interesting correspondences through the numbers, and knorr rosenroth, in his kabbala denudata, gives us much fascinating material for reflection as well. jewish kabbalists seldom touch the subject of daath (at least in their published writings) and when it is written about, we find opinions about its nature to be as diverse and complex as a philosophical treatise about the nature of god or the meaning of life. in other words, theories about daath's mysterious nature vary. william gray considers its residence, the abyss, to be fraught with danger, for to fall into it is to never retrieve one's

ss itself acts as a filter between the divine triad and the rest of the sephiroth and. all the horrors, loathsomeness, abominations and evils that would be unthinkable in association with god. are swallowed up by the abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic s

as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becom

he highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and binah. allan bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added

represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and binah. allan bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added unto the tree daath, the knowledge, as the eleventh sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath is the priceless gift of knowledge and intellect whereby comes salvation. wherefore also is eleven the key number of the great savior's name (ihshvh=326=l 1 (1972, p. 184

ross, which is the twenty-second letter. let us briefly examine the particular way this pattern, revealed in the kabbala denudata, was devised. we spoke earlier about the 231 gates and have touched upon some of them (the two-letter combinations) in other chapters. these particular pairs, however, hold some very special secrets, because in essence, they mimic the sephiroth. kether: chokmah: binah: daath: chesed: geburah: tiphareth: netzach: hod: yesod: malkuth: aleph and lamed beth and mem gimel and nun daleth and samekh heh and ayin vav and peh zain and tzaddi cheth and qoph teth and resh yod and shin kaph and tau (value, 31 (value, 42 (value, 53 (value, 64 (value, 75 (value, 86 (value, 97 (value, 108 (value, 209 (value, 310 (value, 420) al bm gn ds ho vp ztz chq tr ysh kth in other words

108 (value, 209 (value, 310 (value, 420) al bm gn ds ho vp ztz chq tr ysh kth in other words, aleph (and its complement, lamed) equals kether, beth (and its complement, mem) equals chokmah, etc. those familiar with the technique of linking a sephira with the first ten number-letters will find this pairing one off, as indeed it should be, since most who have made this kind of comparison do not use daath. knorr rosenroth has pointed out that it produces its own unique set of relationships. i have to say to the sincere qabalistic student that many mysteries are revealed by meditating on these eleven gates, especially if one knows something about the tarot. it is beyond the scope of this book to explore his very complicated glyph here, but one interesting phenomenon to be observed is that the

rosenroth has pointed out that it produces its own unique set of relationships. i have to say to the sincere qabalistic student that many mysteries are revealed by meditating on these eleven gates, especially if one knows something about the tarot. it is beyond the scope of this book to explore his very complicated glyph here, but one interesting phenomenon to be observed is that the very name of daath is contained in daleth, as is yod in yesod when the paths are linked to the sephiroth in this way. remember that these eleven pairs can be reversed, i. e, every set of pairs can be read backwards, which gives us 22 sets of pairs, or the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kabbalistic tradition that knorr rosenroth studied wit

tablets of these letters and it would serve as a very useful meditation exercise. one can also substitute tarot keys, since in case's interpretation they evoke the same energy. the revelations connected to these particular pairs of gates are seldom written about because the aspirant needs to discover them him or herself. at the threshold, one must forge one's own tools. it must be understood that daath is not meant here to supplant chesed as the fourth sephira; it is simply an alternate method of pairing the spheres with the gates represented by the mystical combinations of the letters. in the kabbala denudata, the spheres have their own names using the letters in this way (e. g. al, bam, gan, das, etc) as well as their own numerical associations. in the case of daath, the numbers correspo

its own complete set of 231 gates. the sacred two-letter combination represented by the particular pairing of the hebrew letters which correspond to the sephira is always the bottom one on the right in the top eleven by eleven square. when each set of twenty-two is laid out in full (which figure 12-b covers fifteen pages, a beautiful pattern emerges that would be impossible if one did not include daath as a sephira. only the first two sets are included in figure 12-b, so the student can glimpse the inherent beauty of this arrangement. for those who have this edition of kabbala denudata, there seems to be an anomaly in the second pairing, where netzach is omitted and daath is repeated twice. i cannot understand the reason for this and have come to the conclusion that it is probably a mispri

ke of those who truly are interested in pursuing work with the letters, and also because i welcome feedback from anyone else who has read parts of the untranslated kabbala denudata (latin. the technique of translating the letters to their archetypal meaning, to tarot keys, or even to affirmations is a simple one and can be utilized by anyone with just the information in figure 12-a. the value for daath is 474, which is also the numeration for the phrase "you shall know" which refers to knowledge itself, but it is used by the jewish kabbalist gutman locks in his excellent gematria of the bible (1985) to refer to the phrase in genesis 15: 13 "and you shall know for certain that your descendants shall be aliens in a land not their own" this refers to the time that the israelites would be in e

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. there were this number of law-courts in the jerusalem of the kingdom period. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 400. the body of joseph was carried 400 miles to burial. david is said to have had a guard of 400 young men who rode in golden chariots at the head of his army. 410. the first temple stood 410 years, and the second temple 420. 474. the number of daath, dot, secret wisdom, the union of chokmah and binah. 496. the number of malkuth (mlkt, the kingdom, the 10th sephirah. 500. kosmos. 543. the number of the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th cen

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

f severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh which means "i am" imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in the same manner, establish yesod in the name shaddai el chat, and malkuth in the name adonai ha-aretz. 5. make the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then let your imagination dwell on the aura and see it oval and clear, pulsating with the glow from tiphareth. 186 187 app

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

surpation of the younger brother in the story of esau and jacob "before all things were the waters, and the darkness, and the gates of the land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting a

n and behind kether will reside a part of the being, which it is impossible to understand, and which one can only aim at this is the highest soul, and answering to the highest part of yechidah, cannot be touched by neschamah. there must be a mode of transferring the synthesis of the consciousness making up man to this upper sephirah. the fall, which cut away the higher from the lower sephiroth in daath, was also our descent into this life, as it were, from that upper and higher soul. therefore, our objective is to get into contact with that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbol

e two blue candles stand for the devotion or watery aspect of the venus door by which one enters. the postulant is bound in linen, symbolizing the auric envelope of the astral shell (already in the pastos, which will impregnate his own aura. six bells are then sounded; one for kabbalistic sephirah he has been initiated into. this also shows the number of spheres in the yetziratic world (including daath, which is the framework one is currently working in. commitment the divine force is then petitioned to receive the astral body of the postulant through the link of the second order. 36 bells each bell represents a decan in the zodiac, and most important of all, a godform. the astral and soul in fact leave the body of the postulant, and with each sounding bell, traverse the zodiac which is a

hysical into the resurrection body. herein the significance of the perfume and the spiritual connotation of the sense of smell: a sense which more than any other, reaches to those mysterious centres which link the physical brain with pictures stored up in the sphere of sensation which we name "memory" and which is one of the peculiar attributes of saturn. the time between the grades of chesed and daath should be a time of retrospection; of reviewing the past and seeking to trace the long hand of the father divine guiding and directing throughout the labyrinth of fire. recall the concluding exhortation of the magus: the injunction to remember and bear in mind, and recall also, the password of the grade "achad" which is "unity; and realize, not only the unity of god, but also the unity of ma

e of 7=4, being that of adeptus exemptus. above these spheres there is the supernal triad, which involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ng the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple should in particular be taken as authentic. equinox v, special supplement "liber cdlxxiv. os abysmi vel da'ath" an instruction in a purely intellectual method of entering the abyss. equinox vii, p. 77 "liber d. sepher sephiroth" a dictionary of hebrew words arranged according to their 225 numerical value. this is an encyclopaedia of the holy qabalah, which is a map of the universe, and enables man to attain perfect understanding. equinox viii, special supplement "liber dxxxvi. a complete treatise on

KNOWLEDGE LECTURE ONE

ng shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhal

MICHAEL FORD WITCHMOON

in the dissolution of what seems to be an exterior and stable personality we discover that change is ongoing, increasingly so as we follow a neverending evolutionary process. ritual involves the restructuring of previously defined 23 23 desires and wishes. it is a fundamental reorganization in relation to various points of chaos; to reach beyond what is called the demon choronzon, the guardian of da'ath, to the astral region of wisdom and death, resurgence and evolution. it is also the point and essence of ritual to enter into the place of neither- neither (7, the abyssic void of unconsciousness, wherein all is possible and change can occur in actual conformity with the individual's ultimate desire. it is wise for the magickian to focus on holding a semi-stable mind, as serious magick has

denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the same as the abyss. all things manifest from this dimension yet nothing remains within its fav

ot be let linger, nor any communication be granted due to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you

abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting through the plane of da'ath, is the greatest depth of night where the great red dragon sleeps. among the coils of the dragon are the shells of the dead, the spirits or lower demonic energies which flow between the dreams of the serpent. these demonic forces must not be trusted, however but controlled and sent forth to work your will. the vampiric sorcerer will over time, gain enough psychic strength to open the qlipho

THE MAGICIAN S KABBALAH

. obviously, the transmission or outflowing of a sephirah is bound to shape the next, although in the networked nature of the tree, each of the sephiroth is more truly created by a conflux of prior sephiroth, and result as their convergence. for example, tiphareth (sometimes called the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth

the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in this process, turbulent, chaotic and transient are the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supe

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

binah. the ru'ah was attributed to the sephiroth of chesed to yesod, and the nefesh to malkuth. crowley, in his little essays towards truth, describes the elements finally arrived at thus; yechidah point, quintessential principle of soul chiah creative impulse (will) of yechidah ruach mind, spirit nephesch animal soul crowley noted that the ruach, centred in tiphareth, reaches its culmination in da'ath, the union of chockmah and binah, and positioned at the abyss. thus the ultimate transcendence of the self is brought about by this divine knowledge. kabbalists saw their work as ultimately bringing about the descent of the neschamah by the holy union of the king (melekh) and queen (matronita, which refer to tiphareth and malkuth. as the ramak stated in pardes rimonim "the nefesh (lower sou

iroth, and can be used as a simple framework for ritual work; 11. the kingdom ritual point kaph; point hand towards altar, palm up and state aim of working. point cheth; draw a circle about the temple. point beth; elevate a chalice filled with wine and visualise light descending from above. this completes the first triad above the abyss. the elevation of the chalice is symbolic of the creation of da'ath, or 'knowledge, from the union of chockmah and binah. point cheth; draw the double-cube of the quarters and cross-quarters. activate the quarters. point gimel; light incense. point tau; hold out arms in form of cross and visualise pillars. this completes the second triad above the veil, which prepares the place of working. point nun; write oath or perform main working, meditation, as approp

kings standing together, one a warrior and the other a ruler. continue to build up your own "777" or book of correspondences with these images. sephirah hebrew translations kether kthr crown, diadem, to surround, beseige, wait, encompass chockmah chkmh wisdom, experience, knowledge, intelligence, insight, judgement, science, midwife binah bynh understanding, insight, prudence, reason, discernment da'ath da'ath knowledge, insight, wisdom, understanding chesed chsd mercy, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousness, benevolence, to do good geburah gbvrh strength, power, force, valour, courage, victory, might, god, hero tiphareth thpharth beauty, splendour, magnificance, ornament, honour, glory, boast netzach ntzch victory, splendour, glory, truth

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