Michael Wynn's Occult Reference Library
GEBURAH,GEVURAH

Return to Occult Library Index

0 0

re said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pan

e tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qa

e principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more dynamic opposite, geburah. chesed is associated with the gods zeus and jupiter. geburah: the fifth emanation on the tree of life. geburah is often associated with mars, the roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in g

ee of life. geburah is often associated with mars, the roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card t

th is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth b

1 10 INITIATION CEREMONY

his grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the north. kerux: falls in beh

ee that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good 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

3 8 INITIATION CEREMONY

of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a

eferred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; b

her; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all

efore you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st

ng 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 floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear

f eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shi

e 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 tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical

4 7 INITIATION CEREMONY

ber of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below t

e serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as

hokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the reconciling pillar between the pillars of fire and of cloud; the yakin and boat of solomon's temple. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures

mes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the s

e 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in t

ADDTLS

it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephiroti

w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. 26 the following is the enochian alphabet (this sometimes, though wrongly, was called theban) together with the english equivalents of its letters and the enochian titles enochian title english b pe b c veh c or k g

not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of m of aismt, a kerubic square of the fiery lesser angle of the b tablet. triangle no. 1: queen of wands triangle no. 2

ALEISTER CROWLEY BOOK OF LIES

ceiving 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 written. note (2) the unbrok

i-epsilon-nu-tau-epsilon kappa- alpha-iota epsilon-nu tau-eta-iota c?-tau-eta-lambda-eta- iota omicron alpha-c?-tau-eta-rho tau-omega-nu epsilon-xi book of lies get any book for free on: www.abika.com 58 epsilon-c?-tau-eta-kappa-epsilon. repeat the cross qabalistic, as above, and end as thou didst begin [60] commentary( kappa-epsilon) 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi-alpha-lambda-eta kappa-digamma the elephant and the tort

ALEISTER CROWLEY LIBER 777

wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu=

on. 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: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these a

ALEISTER CROWLEY LIBER CHANOKH

the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them ha

which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser ang

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter

ght be disturbed, and the value of the ceremony completely destroyed, by the embarrassment caused by the discovery of some such error, just as if a pre-occupied t-totaller found that he had strayed into a temple of the demon rum! it is therefore impossible to neglect the theory of the circle. 81 to take a simple example, suppose that, in an evocation of bartzabel, the planet mars, whose sphere is geburah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated

urah (severity) were situated (actually, in the heavens) opposite to the square of chesed (mercy) of the tau in the circle, and the triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise

ut the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram" i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the power<equinox version. the error made the end of line iii copy the end of line iv, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the w

hree circumambulations widdershins, with the signs of horus and harpocrates in the east as he passes it. 410 9. let him advance to the square of malkuth in the tau, and perform a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and let him know that such rituals include the pronunciation of the appropriate names of god backwards, and also a curse against the sephira in respect of all that which it is, for that which distinguishes and separates it from kether. 12. advancing to the squares of binah and chokmah in turn, let him banish these also. and for that by no

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ess, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this understanding, this wisdom- will (i go up from geburah to chokmah) of the passive side it is comparatively easy to form some idea; for the qualities essential are mainly extensions of those that all of us possess in some degree. and whether understanding- wisdom is "right" or "wrong" must be largely a matter of opinion; often time only can decide such points. but for the active side it is necessary to postulate the existence of a form of energ

ALEISTER CROWLEY MEDITATION

tween the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, s

l, 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 our own complexity that must be destroye

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 spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect

ALEISTER CROWLEY SEPHER SEPHIROTH

for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 c

healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymw

ct h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nos

ence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm

y; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shi

h)wpr 294 the greater light (sol) ldgh rw)mh purple nmgr) pertaining to autumn prwx 295 curtain, canopy; vault (ps 104:2) h(yry eyelids ny(h ypnk exempt, free; exemption; stalk (e.g. of a flower) rw+p candlestick hrnm noon rhc 296 of the earth (see 992) cr)h its curve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure, treasury rcw) almighty god: the divine name of geburah rwbg myhl) a citadel; a secured house, a fortified castle nwmr) the throne: a name of binah )ysrwk the angel nuriel l)yrwn the neck r)wc 298 amen, our light rw) nm) son of the gods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) m

se, wet-nurse (cf. 497) tnm) 493 the name (given in deut. 28:58 without t= 92, q.v) kyhl) hwhy t) 494 helmet of victory (is. 59:17) h(w#yh (bwk an apple xwpt 495 the likeness of man md) twmd gift hntm 496 malkuth: the kingdom twklm leviathan ntywl a small bundle rwrc 497 gemini: the twins mymw)t nurse, wet nurse (cf. 491) tnmw) 498 the house of god (cf. 443) myhl) tyb palace of merit (referred to geburah) twkz lkyh 499 a loving hind (prov. 5:19) mybh) tly) busy, arduous; an army; ghosts h tw)bc 500 the humerus ptk treasured gold, cimelia (perh. inf. from mtk, ggold h and arabic kthm, gto cover, conceal h) mtkm master, prince, head, chief; navel r# to give ntn be fruitful and multiply wbrw wrp dragon; jackals, wild beasts (pl. of 450) mynt showeth knowledge (ps. 19:2) t(d hwhy 501 blessedne

ng the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male and female created [they them (gn. 1

ALEISTER CROWLEY TAO TEH KING

hem, and so lost them. 2. the former did nothing, nor had need to do. the latter did, and had need to do. 3. those who possessed benevolence exercised it, and had need it; so also was it with them who possessed justice. 4. those who possessed the conventions displayed them; and when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and f

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-kh

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged

the prophet, not named by him, was chosen by him before he attached any meaning to the number 418; nor had he thought of attaching any importance to the name of the house. he supposed this passage to be mystical, or to refer to some future house. yet on trial we obtain at once- boleskine= beth-vau-lamed-shin-kaph-yod-nun= 418. the new comment pride is the quality of sol, tiphareth; might of mars, geburah. now leo- my rising sign- combines these ideas, as does ra-hoor-khuit. the christian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives. the type of tailless simian who finds himself a mere forked radish in a universe of giants clamouring for hors d'oeuvres must take refuge from reality in freudian phantasies of 'god. he winces at the touch of truth;

ALEISTER CROWLEY THE QABALAH

r mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive 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 angeli

regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a wo

principle: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. they thence said that by taking all the nature involved, and by blending them in the just proportions, one might have a camel. but this is no more than is said by the upholders of the atomic theory. they have their storehouses of carbon, oxyen, and such (not in one place, but no more is geburah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the grea

d their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an elaboration of 5 (1+ 4= 5, force; a concentration of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an elaboration of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters i

ALEISTER CROWLEY EQ I 5

other, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the 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, shi

gard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness- one would have to decide which from other data- and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a

rincipole: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. thence they said that by taking all the natures involved, and by blending them in the just proportions, on might have a camel. but this is no more than is said by the upholders of the atomic theory. they have their storehouses of carbon, oxygen, and such (not in one place, but no more is geburah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things on one kind; but so did berkeley, and his argument in that respect is, as the grea

orrespondences. see 777. 13. achd, unity, and ahbh love. a scale of unity; thus 13 x 1= 1; 26= 13 x 2= 2; 91= 13 x 7= 7; so that we may find in 26 and 91 elaboration of the dyad and the septenary respectively. 14. an "elaboration" of 5 (1+ 4= 5, force; a "concentration" or 86( 8+ 6= 14) elohim, the 5 elements. 15. ih, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, hb:aleph. hence 17 recalls 1. also iav, iao, the triune father. see 32 and 358. 18. chi, life. an "elaboration" of 9. 20. ivd, yod, the letter of the father. 21. ahih, existence, a title of keter, note 3 x 7= 21. also ihv, the first 3 (active) letters of ihvh. mystic number of tiphereth. 22. the number of l

t thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though the arcana of nibbana ignore the very name of cana. he could not pass a heard of swine without a hint; in fact, in fine, he took his silence as a sign: this is an enemy of mine "konx om pax" 1907 "fifth house, and mostly dream at that (the fifth house is that of geburah, the house of magical power. ib "but after all these wonders "then subtly, easily, imperceptibly rank after rank of the blessed gliding, i passed away into nothing. angels, after all visions of the and i was wrapped in the black great white throne, it is as if a brilliance of my lord, that quiet centre opened unawares and interpenetrated me in every part, through an immeasurable silence fu

ALEISTER CROWLEY EQ I 5

form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long f

ALEISTER CROWLEY EQUINOX EQ I 1 2

meal since thursday lunch. the hatha-yoga feeding game is certainly marvellous. i should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah strength winning the wings of understanding)[these symbols, allusions, and references will all be found in 777, just published by "the equinox" see advt. ed. 30 6.55. i shall now ceremonially defile the beyt allah with pig, to express in some small measure my utter disgust and indignation with allah for not doing his job properly. i say in vain "labbaik![i am here. ed

o the custom of the country. i add a few considerations on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary suffering. one is freewill, the other karma; and that in a wider sense than that of suffering. the ritual dclxxi will still be applicable: indeed, it may be considered sufficient; but of course it must be lived as well as p

coin of self- conceit. i shall waste no pity on them! 49 11.3. rather pity myself, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph h

e! for he that watcheth israel doth not slumber nor sleep! lord shiva, open thou the eye upon me, and consume me altogether in its brilliance! destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me

must be and what is that? the issue is with thee cannot one wait with fortitude, whether it be for the king's banqueting-house or for the headsman and the block? 9.45. breakfast croissant, sandwich, 2 coffees. concentrating "off" the work as well as possible. 10.10. arrived at brenner's studio. the rest has produced one luminous idea: why not end it all with destruction? say a great ritual of geburah, curses, curses, curses! john st. john ought not to have forgotten how to curse. in his early days at wastdale head people would travel miles to hear him! curse all the gods and all the demons all those things in short which go to make up john st. john. for "that" as he now knows is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horr

ALEISTER CROWLEY EQUINOX EQ I 2 2

29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0

hus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in som

ood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as th

erator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and they are placed according to the winds, viz: behind the stations of the hierophant, dadouchos, hiereus a

e black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free-floating above a crescent which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the

e sepher yetzirah, which answereth to the letter hb:shin, is called the perpetual intelligence; and it is so called because it regulateth the motions of the sun and moon in their proper order; each in an orbit convenient for it. it is, therefore, the reflection of the sphere of fire; and the path connecting the material universe, as depicted in malkuth, with the pillar of severity and the side of geburah through the sephira hod" 11 this introduction of the samothracian mysteries is evidently a straining after effect. they were of a much lower order than the eleusinian, and a great deal more obscure; in fact, even at the time, people could not define with anything like accuracy what the kabiri really were. the student will find more concerning these semi-mythical beings in strabo, diodorus

he supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar 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 da th. the first head is pison, which flows into geburah. the second head is gihor. flowing into chesed. the third is hiddekel. flowing into tiphereth. and the fourth. is phrath, euphrates, which floweth down upon malkuth" these four rivers form the cross of the great adam. in malkuth is eve, the completion of all, the mother of all. the "hierophant" then gives the theoricus the sign of this grade, and explains the altar symbol "the cross above

n cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the serpent of the tree of life" illustration on page 278 approximated b

ALEISTER CROWLEY EQUINOX EQ I 2

the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (

ALEISTER CROWLEY EQUINOX EQ I 3 2

the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and repeat in astral "the prayer of osiris" lord of the universe, the vast and the mi

down and shod. there is a girdle suggested about the waist. issuing from the lips of the figure toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands

peak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth

olours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed the red colour of geburah. the colours of earth are to be found in malkuth. those of the planets are in the rainbow thus: hb:taw saturn. indigo. hb:dalet venus. green. hb:koph jupiter. violet. hb:bet mercury. yellow. hb:samekh sic: hb:peh mars. scarlet. hb:gemel luna. blue. hb:resh sol. orange. unto the signs of the zodiac are ascribed the following: hb:heh aries. scarlet. hb:lamed libra. emerald. hb:vau taurus. re

eets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether

nderstanding the 5= 6 ceremony. the reader must, however, bear in mind that it was not written till nearly three years after the present date, and this fact no doubt accounts for several eastern expressions of thought creeping in. frater p.'s sketch for an explanation of the 5= 6 ritual of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this

he kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the portal ritual. it emphasises the pentagram formula17, that only the purified man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geburah, tiphereth. it is 12, hva, divided in the 10 sephiroth. in coptic, iho= 120 by shape= virgo aries capricorn= yetziratically 85= a flower or cup. the previous symbols have formulated the rainbow, and this is the arrow cleaving them. the "chief "adept" now begins a new vibration with a knock, the shrine and adepti having formulated the great work. this second vibration may be read hieroglyph

conjoint are 32,21 that is, the joining of arikh and zauir anpin in ahihvh (32. and 32= chziz (lightnings) zkh (was pure) and lb (heart; also lb= libramercury_ the equilibration of creation. also, though the force of his obligation is shown as binding_ note well that it is also that force which admits him. the aspirant cannot even kneel without help""prayer of the second adept" formulates chesed, geburah, and tiphereth, the triangle water, and finally kether, as it is written "and the ruach elohim moved upon the face of the waters" this is an invocation of the higher and the first formulation of the light in the postulate("cf" opening_ the knock. 227 his hands are unbound that he may help himself. the humility lesson is formulated in ruach, and da th is rebuked openly (as chain does so occ

ALEISTER CROWLEY EQUINOX EQ I 4

ury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be compared to tiphereth in its solar aspect or to the manipura chakkra. the sixth and seventh stages- right effort and right thought, are stages of "definitely directed power" closely related to geburah and chesed- mars and jupiter. and then finally comes the eighth stage- right meditation, again a summary of the three stages below it, which may be compared as the three supernals or the sahas ra chakkra [compare with the essay "science and buddhism" in the "sword of song" by a. crowley, and the writings of ananda metteya. here are then three men weh note: counting crowley twice! who have

ALEISTER CROWLEY EQUINOX EQ I 6 2

-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the representative of binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricor

AN INTRO TO STUDY OF THE KABALAH

er emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth

ese ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man

BLAVATSKY H P ANTHROPOGENESIS

iests-initiates, the other given to neophites and the profane. thus, for example, the initiate, carrying his hand to his forehead, said: to thee; then he added, belong: and continued, while carrying his hand to the breast- the kingdom; then, to the left shoulder- justice: to the right shoulder- and mercy. then he joined the two hands, adding: throughout the generating cycles 'tibi sunt malchut et geburah et chassed per aeonas- a sign of the cross, absolutely and magnificently kabalistic, which the profanations of gnosticism made the militant and official church completely lose (dogma et ritual, etc, vol. ii, p. 88) the "militant and official church" did more: having helped herself to what had never belonged to her, she took only that which the "profane" had, the kabalistic meaning of the m

BLAVATSKY H P COSMOGENESIS

stronomical[[vol. 1, page] 200 the secret doctrine. the reader will find a still clearer explanation of the above in the commentary upon saptaparna- the man-plant. see also the section of that name in part ii. 1st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on the objective plane* the word "archetypal" must not be t

BOOK T

to the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of leo: thus representing the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of hb:y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hb:vhvyh and hb:ylyal. xxii. the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing

shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of hb:h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hb:lvvyh and hb:phlyh. xxxi. the lord of pleasure six of chalices an angelic hand, as before, holds a group of stems of water-lilies or lotuses, from which six flowers bend, one over each cup. from these flowers a white glistening water flows into the cups as from a fountain, but t

failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting; loss and vileness of nature; malicious, slanderous, lying, spiteful and tale-bearing. a busybody and separator of friends, hating to see peace and love between others. cruel, yet cowardly, thankless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of hb:v (defeat, loss, malice, spite, slander, evil-speaking. herein the angels hb:anyal and hb:cha'amyh bear rule. xl. the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. book t page 18 of 26 http//www.priv

s are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are mercury and taurus. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of hb:h (loss of profession, loss of money, monetary anxiety. herein the angels hb:mbhyh and hb:pnyal rule. xlix. the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each: above and below are the symbols taurus and moon of the decan. succe

BOOK OF BLACK SERPENT

ns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing

and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scale

CASE PAUL F THE BOOK OF TOKENS

not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pi

ngeless, this eager longing altereth not. it is a thing concluded before all manifestation, a purpose unalterably decided upon [66] v a v a determination which i confirm by mine experience. out of that longing cometh the fixing of the boundaries of the universe. by it i draw the circle of the something which emergeth from the illimitable deep of the no-thing. therefore is this longing the root of geburah, severity, for it restricteth the liberty of the no-thing, and produceth an appearance of limitation and separateness therein. 5 the nail is a perfect symbol of this severity. it hath a property of sharpness and stringency, like the point of a nail; and again, as a nail fasteneth together the parts of a house, so doth the desire of coming forth join together the parts of the universe, my d

e book of formation "ten are the numbers out of nothing, and not the number nine, ten and not eleven. comprehend this great wisdom, understand this knowledge, inquire into it and ponder on it, render it evident and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just w

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

profound changes in a person mentally, physically, emotionally, and spiritually. mars: the fourth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the chief warrior of the gods. attributed as being the ruler of the zodiac (q.v) sign aries (q.v. on the tree of life (q.v) within the kabbalah (q.v) mars is attributed to the fifth sephirah (q.v) geburah (q.v. keywords include: energy, action, accidents, injury, hyperactive, force, conquest, dynamic, initiative, assert, pioneer, boldly, courage, to be first, irritation, frustration, anger, violence, destruction, fabrication, constructing, war, military, soldier, fight, danger, cuts, heat, burglary, hate, rage. mathers, samuel lidden [macgregor: born 1854 in hackney of east london england

philosophus. triangles, three (kabalistic: one perspective or method of viewing, classifying, and understanding the tree of life (q.v, as if the tree of life was composed of three triangles plus malkuth. these triangles are: celestial triangle: the uppermost triangle, with one point up, composed of kether, chochma, and binah. moral triangle: the central triangle, with one point down, composed of geburah, chesed, and tiphereth. mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of

DION FORTUNE MYSTICAL QABALA

i. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga o

e 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 opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the

hold of the qabalistic system, so intricate, abstract, and voluminous, and yet so comprehensive and satisfactory when once it is mastered. 22. before we can consider the second triangle of the tree as a unit, we must know the meaning of its component sephiroth. chesed means mercy or love; it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will be found that the sacrificed gods invariably come on to tiphareth, and for this reason it has been called the christcentre i

ance from that into which it issues forth. in the first triangle we find a representation of the creative forces of the substance of the universe; in the second we have a representation of the governing forces of evolving life. in chesed is the wise and kindly king, the father of his people, organising his realm, building up industry, fostering learning, and bringing the gifts of civilisation. in geburah we have a warrior king, leading his people in battle, defend mg his kingdom from the assaults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the ben

aults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing up

d themselves to this threefold vertical division, for they are arranged in three columns. these are called the right-hand pillar of mercy, the left-hand pillar of severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right sid

terature of the qabalah, the holy kabalah, mr waite, in the frontispiece, for some reason best known to himself, reverses the usual presentation of the tree; but it may be taken for granted that most representations of the symbol give the objective tree, not the subjective. when the tree is being used to indicate the lines of force in the aura, it is the subjective tree that must be used, so that geburah equates with the right arm. in all cases, of course, the middle pillar remains steadfast. 5. the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiro

. at the head of the pillar of severity, the negative, feminine pillar, is binah, the great mother. now to binah is assigned the sphere of saturn, and saturn is the giver of form. at the head of the pillar of mercy is chokmah, the supernal father, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of construction in jupiter, the lawgiver and beneficent ruler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative br

DION FORTUNE PSYCHIC SELF DEFENSE

3 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brought through without t

DONALDTYSON CORONZON

least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to f

t pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. t

where differing planes of being impact and there 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

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

nt formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left shoulder "justice" to the right shoulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have caused (he church militant and official to completely lose. this sign, made in this way, should precede and terminate the conjuration of the four. in order to control and subject elementary spirits we must never yield to the defects which characterize t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

lds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi, the upholder of the sword and left hand of god. its influence penetrates the angel geburah (or gamaliel) and descends through the sphere of mars. it imparts fortitude in times of war and affliction. 6. tsebaoth, the title of god as lord of hosts. the angel is raphael, through whom its mighty power passes into the sphere of the sun, giving motion, heat, and brightness to it. 7. elion, the title of god as the highest. the angel is michael. the sphere to which he imparts its influe

FLY THE LIGHT

he legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to

FRATER ELIJAH ANGELS OF CHAOS

, attempted in words. with a possible avenue of metaphor in physical objects. a glyph shown is a 4 part eye, reflected throughout 4 directions (see appendix iv. a warning on the bottom left (a mental demon, and the bottom right refers to obverse ways. ii/11b: advice of numbers and tarot to invoke. he being a multiple reference. an ax is shown. the 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

FULLER J F C SECRET WISDOM OF THE QABALAH

o also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal an

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,thefestivalofthe equinox, th

dorderr.r.et a 'c.(22)thec.willdistribute theseritesupon.anascending scale as 'follows (a)riteofmartinism,referred tomalkuth.(b)riteoftheg.d.,referred tojesod,(c)riteofswedenborg, referred tohod(withits complement (d)riteoftheeastern star, referred' to netzach (e)riteofther.r.et a.c.,referred to tiphereth.(f)riteoftheilluminati, referred to chesed(withits complement (g)riteofadoption, referred to geburah (h)riteofthenovices andknightsoftheholycity, referred tochockmah(withits complement (i)riteofthedaughtersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconvenience and inpartarises naturally fromtheascentofthegrades.itsdesign and arrangements are entirely a c

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

l at the timeitwas created.theodd conclusion ishomeeclectic aberrationofayton's own: 5=6 ritual important to know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorrono

GILBERT THE MAGICAL MASON

ng, of whom we can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle, that refer to kether, chokmah, and binah: and between these two triangles as a mediatorial mirage or reflection we find chesed, geburah, and tiphereth. kether is the crown of wisdom, intelligence, and mercy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each unity of the decad.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science

reat pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. this tortuous path is

s, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power, and theglory-malkuth,netzah, and hod

GILBERT THE SORCERER AND HIS APPRENTICE

horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing

o malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of be

urahtlpherethchesed,n0i),mq,8 88 99 9 7 7 7hodyesod netzach:'1nramsecond form16. each of the 22 paths represents the equilibrium of the sephiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 40

is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah th

h is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of li

GILBERT R A THE MASONIC CAREER OF A

ribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* 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

GNOSTIC CATECHISM

ribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* 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

GNOSTIC HANDBOOK

kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of classification it is extremely u

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t least in the world of atziluth, the lower seven centres are mixed and offer amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of it include love, majesty and magnificence. the fifth centre is geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and n

extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth represents the particles of light held captive within m

when they are removed from their distorted application, a more transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the

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

f fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical

er realms are occupied by rephaim, qetebim, taga arim, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduct

eating a ritual the above gives you some idea of what a ritual is made of, but how would you actually create a ritual? let s take a case study. let us say that john smith feels he is ineffectual, he is unable to be firm with those around him, and lacks drive and ambition. he decides he wants to confront this fear and give himself some direction, he decides therefore to perform a ritual focused on geburah in yetzirah. he has chosen geburah as it represents mars- the force of action and has chosen yetzirah as it represents the world of the unconscious. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwi

us. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjust

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yh

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ld be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibra

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

r uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "ad

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eh

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

rm the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the ce

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

ught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yh

GOLDEN DAWN RITUALS ENOCHALL

ro od zi: the second beginnings of things. croodzi: beginning. also see acroodzi (cf. iaod, iaodaf. crp l: but one. crs: cacodemon of air angle of earth tablet. cruscanse: more mighty (cf. canse. csc: cacodemon of air angle of fire tablet, also counterpart of the angel scio. csn: cacodemon of air angle of earth tablet. cucarpt: governor of the first division of the aethyr lea (46. cumael: name of geburah outer heptagon. cur: cacodemon of water angle of earth tablet. cus: cacodemon, counterpart of the angel ussn. cxa: cacodemon of water angle of fire tablet. cxp: cacodemon of fire angle of water tablet. faboan: mingled with poison. cinxir: mingle/ mingled/ mix/ mixed. cynxir: mingle. czns: subservient angel of air angle of air tablet, also known as czons. czons: angel, also known as czns. d

GOLDEN DAWN RITUALS K

"the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen" all (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen (fourth adept replaces the altar within the vault, leaving the cross, cup and dagger in place outside for use in the obligation. close the door of the vault. the chief, second and third adepts

i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of

GOLDEN DAWN RITUALS VENUSZAM16

of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the

GOLDEN DAWN RITUALS ZAM13

i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ri

GOLDEN DAWN RITUALS ZAM21

wing order) 1. horus 2. isis 3. nephthys 4. aroueris (chief adept performs the middle pillar silently behind altar of the universe uniting with the infinite light while this process is taking place "come thou forth i say, come thou forth in the name of the mighty and terrible one, elohim gibor, and may thy mighty archangel kamael, thy angels seraphim, defend with all the force, power and might of geburah, and make all spirits subject unto me. entrust me with the power to invoke thy forces on command in the defense of this order, my loved ones and lastly, myself. empower all the elements of nature with thy force and strength to act as a sword of defeat and a shield of invincibilty to mine enemies so that every spirit of the firmament and of the ether, upon the earth and under the earth, on

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magu

the true meanings of crucifixion and sacrifice. the guide here is a sexually attractive male (sometimes, but not always, seen as the god horus) who will lead you to an imposing vault crowley's interpretat ion was an egypt ian scene complete with pyramids and egyptian deities. zen need not be seen this way. this aethyr is located near the path of the hanged man on the tree of life (i.e, just below geburah) and it is the hanged man that you must become in zen. the initiation in zen involves the disolution of 222 personality as a necessary preparation for an encounter with the individuality. sacrifice need not be a terrifying business nor even unpleasant. no one will hold a gun to your head and demand that you sacri fice yourself for others. your own desire will impel you. you will lie in the

d to the tarot path of strength, atu xi, which crowley renamed lust. the re are some arguments about atu xi( for example, many popular tarot cards use this position for justice and place strength in atu viii) but crowley, right or wrong, is at least consistent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon means "wicked" or "evil" and the word babalond means "harlot."enochian gematria equates babalon with toanta through the number 110. the word toanta means "lust" crowley thus considered the symbolism ideal for an earthy sexual description of the aethyr and indeed there is a strong feminine current in lea as well as a masculine cu

this name is 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 unive

ISIS UNVEILED

drogyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive pote

, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of masonry, while the ain-soph fomis the mysterious biasing star, or mystk

KNOWLEDGE LECTURE FIVE

and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth chesed, geburah, tiphareth, netzach, hod, yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suit

s of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and whi

KNOWLEDGE LECTURE ONE

ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east o

KNOWLEDGE LECTURE THREE

aduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin

KNOWLEDGE LECTURE TWO

creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels. binah's divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx, its choir of angels is the aralim(\ylara, or 'thrones. chesed's divine name is el (la, its archangel is tzadkiel (layqdx, its choir of angels is the chashmalim(\ylmcj, or 'lucid ones. geburah's divine name is elohim gibor (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is

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

ed as edom s angelic prince guardian. he is equated with the serpent who tempted eve and, by seducing her, became the father of cain in the sayings of rabbi eliezer. in the zohar he is the dark angel who wrestled with jacob at peniel. sammael is also cited in waite s the holy kabbalah, as the severity of god, and as fifth of the archangels of the world of briah, where he corresponds to the sefira geburah. in baruch iii and in the ascension of isaiah, sammael and satan are used interchangeably. sammael also has a literary presence, as in longfellow s lengthy poem the golden legend, where he is mentioned as the angel of death. see also demons; fallen angels; satan for further reading: davidson,gustav. a dictionary of angels including the fallen angels. 1967.new york: free press, 1971. ronner

LIBER O

but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turni

LIBER 777

alaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpen

wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu=

on. 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: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these a

LIBER CHANOKH

of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them ha

ich system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser ang

LIBER DCCCLX JOHN ST

day liber dccclx 26 lunch. the hatha-yoga feeding game is certainly marvellous. i should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah.strength winning the wings of understanding [these symbols, allusions, and references will all be found in 777..ed] 6.55. i shall now ceremonially defile the beyt allah with pig, to express in some small measure my utter disgust and indignation with allah for not doing his job properly. i say in vain .labbaik [i am here..ed] he answers .but i.m not here, old boy.anothe

o the custom of the country. i add a few considerations on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary john st. john 37 suffering. one is free-will, the other karma; and that in a wider sense than that of suffering. the ritual 671 will still be applicable: indeed, it may be considered sufficient; but of course it must be liv

the coin of self-conceit. i shall waste no pity on them! 11.03. rather pity myself, who cannot even make sensible .considerations. for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy.no harm in that!.on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffab

ng of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine. i suffer from thirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and

h he must be.and what is that? the issue is with thee.cannot one wait with fortitude, whether it be for the king fs banqueting-house or for the headsman and the block? 9.45. breakfast.croissant, sandwich, 2 coffees. concentrating off the work as well as possible. 10.10. arrived at brenner.s studio. the rest has produced one luminous idea: why not end it all with destruction? say a great ritual of geburah, curses, curses, curses! john st. john ought not to have forgotten how to curse. in his early days at wastdale head people would travel miles to hear him! curse all the gods and all the demons.all those things in short which go to make up john st. john. for that.as he now knows.is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror b

LIBER LVII

e, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive 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 angeli

regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a wo

being yellow brown, it partook of the earth nature, to which that colour is given. 31 [see 777] 22 liber lviii they thence said that by taking all the nature involved, and by blending them in the just proportions, one might have a camel. but this is no more than is said by the upholders of the atomic theory. they have their storehouses of carbon, oxyen, and such (not in one place, but no more is geburah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the grea

eir correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26= 13 2= 2; 91= 13 7= 7; so that we may find in 26 and 91 elaborations of the dyad the the septenary respectively. 14. an .elaboration. of 5 (1+ 4= 5, force; a .concentration. of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an .elaboration. of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters

LIBER LXXVIII

lar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: thus repre-senting the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hywhw and layly [the proper meaning of the small cards is to be found by making thorough meditation and harmony between these four symbols of each card. it will be seen that this is how the meanings have been done; but the advanced s

hat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hywwl and hylhp. xxxi the lord of pleasure six of chalices an angelic hand, as before, holds a group of stems of waterlilies or lotuses, from which six flowers bend, one over each cup. 34 liber lxxviii from these flowers a white glistening water flows into the cups as from a fountain

failure, defeat, anxiety, trouble, poverty, avarice, grieving after gain, laborious, unresting; loss and vileness of nature; malicious, slanderous, lying, spiteful and tale-bearing. a busybody and separator of friends, hating to see peace and love between others. cruel, yet cowardly, thankless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of v (defeat, loss, malice, spite, slander, evilspeaking. herein the angels layna and hymuj bear rule. a description of the cards of the taro 39 xl the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon# and k above and below, supported on the points of two short daggers or swords. success after anxiety

ich the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are# and b. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of (loss of profession, loss of money, monetary anxiety. herein the angels hyhbm and laywp rule. xlix the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each i. above and below are the symbols b and= of the decan. success and gain in mate

LIBER O

agick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h

LIBER XXV THE STAR RUBY

xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi of magick in theory and practice. variations in the mtp version are recorded in footnotes (c) ordo templi orientis

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nged and unchangeable. the ten sephiroth composing the body of the prototypic adam, the numbers related to them, and the parts of the universe to which they correspond are as follows: no. the sephiroth the universe alternative 1 kether--the crown primum mobile the fiery heavens 2 chochmah--wisdom the zodiac the first motion 3 binah--understanding saturn the zodiac 4 chesed--mercy jupiter saturn 5 geburah--severity mars jupiter 6 tiphereth--beauty sun mars 7 netsah--victory venus sun 8 hod--glory mercury venus 9 jesod--the foundation moon mercury 10 malchuth--the kingdom elements moon it must continually be emphasized that the sephiroth and the properties assigned to them, like the tetractys of the pythagoreans, are merely symbols of the cosmic system with its multitude of parts. the truer

r heavenly, man--adam kadmon--the idea of the universe. the ten divine globes (sephiroth) are then considered as analogous to the ten sacred members and organs of the protogonos, according to the following arrangement. kether is the crown of the prototypic head and perhaps refers to the pineal gland; chochmah and binah are the right and left hemispheres respectively of the great brain; chesed and geburah (pechad) are the right and left arms respectively, signifying the active creative members of the grand man; tiphereth is the heart, or, according to some, the entire viscera; netsah and hod are the right and left legs respectively, or the supports of the world; jesod is the generative system, or the foundation of form; and malchuth represents the two feet, or the base of being. occasionall

first androgyne, at the apex of the upper triangle, emitting hachama [chochmah, or wisdom, a masculine and active potency--also called jah--and binah, or intelligence, a female and passive potency, also represented by the name jehovah. these three form the first trinity or 'face' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sab

, the logos or the word born from the union of kether and binah (3) aima, the great mother, is the name by which binah, or the third sephira, is generally known. this is the holy ghost, from whose body the generations issue forth. being the third person of the creative triad, it corresponds to jehovah, the demiurgus (4) microprosophus, or the lesser face, is composed of the six sephiroth--chesed, geburah, tiphereth, netsah, hod, and jesod. the microprosophus is commonly called the lesser adam, or zauir anpin, whereas the macroprosophus, or superior adam, is arikh anpin. the lesser face is properly symbolized by the six-pointed star or interlaced triangles of zion and also by the six faces of the cube. it represents the directions north, east, south, west, up, and down, and also the first s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

on, its principal image; and by the troops of angels who cease not to cry day and night, qadosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key o

erly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. but if thou doest not the experiment carefully and rightly, assuredly thou shalt not succeed in any manner. for obtaining grace and love write down the following words: sator, arepo, tenet, opera, rotas, iah, iah, iah, enam, iah, iah, kether, chokmah, binah, gedulah, geburah, tiphereth, netzach, hod, yesod, malkuth, abraham, isaac, jacob, shadrach, meshach, abednego, be ye all present in my aid and for whatsoever i shall desire to obtain. which words being properly written as above, thou shalt also find thy desire brought to pass. book one page 55 chapter xvi how operations of mockery, invisibility, and deceit should be prepared. experiments relating to tricks

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

chaschmalim, or the lucid ones. their empire is that of beneficence; they correspond to the imagination. they have for adversaries the gamchicoth or the disturbers of souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

us, beginning from the head of the serpent+ ehyeh kether metatron 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 o

MICHAEL FORD WITCHMOON

uth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say ve-geburah (and the power) 58 58 touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my righ

the vital source of thelema. in dogme et rituel- haute magie by eliphas levi, he describes his famous baphomet image as the following "the goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as

MICHAEL W FORD THE VAMPIRE GATE

e followed by evil centaurs or bestial figures. using darkness and the night to take form and project in dreams. jupiter chesed astaroth gamehioth (gamchath: gabedriel+ amdebriel+ malexiel+ chedebriel+ a'othiel+ theriel gagh shekelah, the ones of chaos, and their forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel and related to devouring forces. mars geburah asmodeus galeb (gleb: gameliel+ lebrexiel+ ebaikiel+ barashiel burners with flame, these spirits relate to war and aggression, for the vampyre magickian this can simply be the energy or motivation to action. they are also called zaphiel, and their forms are those of enormous black heads like a volcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel

MORALS AND DOGMA

idate 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 clay; there are

, 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 sixth, the son or _issue_ of these, tiphareth _beauty_ or _harmony "everything" says the sohar "proceeds according to the mystery of the balance--that is, by the equilibrium of opposites: and thus from the infinite mercy and the infinite justice, in equilibrium, flows the perfect harmony of the universe. infinite power, w

elf as intelligent or _conceiver. he is indeed the absolutely wise and intelligent, but hakemah is not absolute wisdom of itself _but is wise by means of binah, who fills himself from it, and if this supply were taken from it, would be dry and unintelligent. and thereupon seven precious vessels become, to which are given the following names: gedulah _magnificence_ or _benignity [or khased _mercy; geburah _austerity, rigor_ or _severity; tephareth _beauty; netsakh _victory; hod _glory; yesod _foundation_ or _basis; and malakoth _rule, reign, royalty, dominion_ or _power. and in gedulah he took the character of _great_ and _benignant; in geburah, of _severe; in tephareth, of _beautiful; in netsakh, of _overcoming; in hod, of our glorious author; in yesod, of _just, by yesod all vessels and w

he world briah, which is the other letter _he; and neschamah leneschamah, from the world atsiluth, which is the yod of the tetragrammaton. and these letters [the sephiroth] were changed from the spherical form into the form of a person, the symbol of which person is the balance, it being _male_ and _female. hakemah on one side, binah on the other, and kether over them: and so gedulah on one side, geburah on the other, and tephareth under them. the book _omschim_ says: some hold that the ten sephiroth succeeded one another in ten degrees, one above the other, in regular gradation, one connected with the other in a direct line, from the highest to the lowest. others hold that they issued forth in three lines, parallel with each other, one on the right hand, one on the left, and one in the mi

e connected with the other in a direct line, from the highest to the lowest. others hold that they issued forth in three lines, parallel with each other, one on the right hand, one on the left, and one in the middle; so that, beginning with the highest and going clown to the lowest, hakemah, khased [or gedulah, and netsach 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

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 organ, of generation. yod is hakemah, and he binah; vav is tephareth, and the last he, malkuth. the whole, say the books _mysterii_ or of _occultation, is thus summed up: the intention of god the blessed was to form impersonations, in order to diminish the light. wherefore he constit

be restored, when of the evil good becomes, until all is good. also this other world is called the world of the balance. for, as in the balance are two scales, one on either side and the beam and needle between them, so too in this world of restoration, the numerations are arranged as distinct persons. for hakemah is on the right hand, on the side of gedulah, and binah on the left, on the side of geburah; and kether is the beam of the balance above them in the middle. so gedulah or khased is on one hand, and geburah on the other, and under these tephareth; and netsach is on one side, and hod on the other, and under these yesod. the supreme crown, which is the ancient most holy, the most hidden of the hidden, is fashioned _within_ the occult wisdom, of both sexes, male and female. hakemah

ore having actual existence; and this possibility or potentiality was to the kabalists a real ens. before the evolvement of the universe, it had to exist _potentially, the whole of it, with all its individuals, included in a single unity. this was the idea or plan of the universe; and this had to be _formed. it had to emanate from the infinite deity, and be _of_ himself, though not his very self. geburah, severity, the sephirah opposite to and conjoined sexually with gedulah, to produce tephareth, harmony and beauty, is also called in the kabalah"_judgment" in which term are included the ideas of _limitation_ and _conditioning, which often seems, indeed, to be its principal sense; while benignity is as often styled _infinite. thus it is obscurely taught that in everything that is, not only

MOTTA MARCELO THE COMMENTARIES OF AL

it of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, merciless. there are no equilibrating qualities. it is geburah at its worst. it must come as a surprise to those who do not know their qabalah that this image of the male is incomplete. as a matter of fact, geburah is female. it is chesed mercy which is male. the qualities that homosexuals attribute to masculinity are nothing but psychological transference. women, who are much more qualified to judge, like men to be gentle and considerate. they want m

life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between binah and geburah, but also iii x v, the empress coupled with the hierophant, and xv, the devil again. yod+ he is the hermit plus the star. also, 1 +5= 6, the sun "choose" implies that a choice must be made and a mistake avoided "the stars also have tribes and nations--see liber 418, and chapter 77 of liber 333. the general key is that you should practice homosexuality only with a fellow thelemite. the hous

strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinder your attempts to interpret and reflect it. that is why most of your fellowmen are little better than wild animals are domestic animals dogs. 21. we

m o r 3 y x 24 89 r p s t o v a l what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word. 77. 0 be thou proud and mighty among men! pride is the quality of sol, tiphareth; might of mars, geburah. now, leo my rising sign combines these ideas, as does ra-hoor khuit. the christian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives (not necessarily; it depends on how they are interpreted. if slaves, cowards, and defectives knew exactly what is meant by christian virtues, few people would claim to be christians, and there probably would not even

is to newtonian physics. it changes nothing, but provides us with a better understanding of everything, whereby we can make a more efficient use of existing energy towards a better control of our environment 'all is not aught: qabalistically, not= 31;aught= 1+6+3+5+9= 24. 24 +31= 55. it seems, then, as if 'all' is a technical name for the major adept in the thelemic current, 55 being a number of geburah utilizing the positive light, 5 x 11. see liber vii, iv, 29 and vii, 3. this phrase is also an excessively neat cypher or hieroglyph of the great key to this book. all (al) is not aught (la. al is la: that is to say, the phases of the universe x and 0? are identical "beware" as if it were said to a soldier "attention "hold" that is "steady "listen to the proclamation "raise the spell of ra

into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, because it is not directly connected with that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is tiphareth perfectly equilibrated by nature, being the central sephira of the tree, but also receives directly the influence of the highest through gimel

the tree, but also receives directly the influence of the highest through gimel. only chokhmah and binah besides have this privilege, and they are of the supernals. unless the adept leaves everything he has and is, and jumps off chesed into the abyss, on the slim chance of getting to binah, and without even knowing whether he will get there, he must resign himself to receive her influence through geburah and through tiphareth, which are technically his "inferiors" in the hierarchy. therefore, what ra-hoor-khuit is saying is, let the adept exempt take the oath of the abyss! for, as it is written "unbalanced force is iniquity: mercy untempered by severity is but weakness that would permit abuse, and tolerate the manifestation of evil. again, see liber vii, vii, 36-39. 19. that stele they sha

cal sense. serious students should consult liber vii, iv, 58. 32. from gold forge steel! 33. be ready to fly or to smite! it suggests itself that the foregoing verses may have been already fulfilled in some manner which my feeble understanding of the chapter has failed hitherto to identify. one possible explanation of "from gold forge steel" would be "from the gold of tiphereth forge the steel of geburah" or, in other words, become an adept major. it seems, therefore, that performance of liber is a means to this end. see liber vii, vii, 1-3. but in these matters speculation is useful only if it is preparatory to experiment. only experiment counts. 34. but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible ho

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

down in front of your chest and touch your breast, visualizing the shaft of light extending through your body to your feet. speak the second magic word of power: malkuth. the word of power is pronounced mall-coot. lift your right arm, bending it at the elbow, and point your two fingers at your right shoulder, at which you visualize another sphere of power. speak the third magic word of power: ve geburah. the word of power is pronounced vay-gay-voo-ray. move your right hand across your body to touch your left shoulder, visualizing a second shaft of light passing through your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

utions are given to these sephiroth as expressing the type of their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26> the fourth sephirah is chesed, meaning grace or mercy; also gedulah is its other name, meaning greatness, and to it is referred the astrological quality called jupiter. its concept is one of construction, expansion and solidification. geburah is the fifth enumeration, power of might, and it is a symbol of creative power and force. its planetary attribution is mars, its quality being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is

sness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adept

ew qabalists referred the highest and most abstract ideas to the emanations of deity or sephiroth. they made them ten in number. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the dagesh or pointing which represents the vowel sounds in modem hebrew script is n

comforting and stilling. having attained this, count the breath thus for two or three minutes, till you feel quiet, and then proceed with the meditation <106> the qabalistic cross and lesser ritual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward t

r systems of transliteration) the divine names attributed to the sephiroth no. of divinnea me archangelnica me choiro f angels sephirah (atziluth -bria h (yetsirah) 1. kether eheieh metatron chayoth ha-qadesh n'nx ]i-ibbd w73n ni'n 2. chokrnah yah raziel auphanirn 3' yn't7 t3'1181n 3. binah yhvh elohim tzaphqiel al;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *n

refer to the sun in the twelve signs of the zodiac and the four elements: this form of the caduceus of hermes is that of the three mother letters placed on one another thus: the caduceus has another meaning on the tree of life. the upper part wings touch chokmah and binah: these are the three supernal. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and p geburah <132> the meaning of luna on the tree of life is thus: in its increase it embraces the side of mercy; in its decrease the side of severity, and at the full, it reflects the sun of tiphareth <133> meditation let the theoricus practise the moon breath, while saying mentally the word aum (moon breath is through the left nostril only) let him meditate upon the waxing and waning crescents, whil

s 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 stream1-'never failing waters' as opposed to other words mearung t

ng waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross and on it the great adam, the son who is to rule the nations, was extended from tiphareth and his arms stretch out to geburah and gedulah, and in malkuth is eve, supporting with her hands the two pillars <146> on the general guidance and purification of the soul learn first, 0 practicus of our ancient order, that true equilibrium is the basis of the soul. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? know then that as man is born into this world amidst the dar

REGARDIE TALISMANS

one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16 individual units, each line adding up to 34, of which the grand total is 136. here is an example of the square of mars representing the fifth sephirah of geburah. each side has 5 units for a total of 25 squares with each line both sideways and up and down counting 65, the total being 325. similarly the four several numbers of the sun are 6, 36, 111, and 666. the planet venus equals 7, 49, 175, and 1225. the planet mercury is represented by the numbers 8, 64, 260, and 2080. the moon or luna has the numbers 9, 81, 369, and 3321. each number total the

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

ulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic correspondent, and the equipoise of geburah and chesed, repeating itself in the circles of heavens called eons by the gnostics, provided the keystone of the whole christian temple in this occult versicle. it has been retained by protestants in their new testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the mysteries of the apocalypse. the triangle of solomon 17 there is

tian temple in this occult versicle. it has been retained by protestants in their new testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the mysteries of the apocalypse. the triangle of solomon 17 there is, however, a tradition in the church that the manifestation of these mysteries is reserved till the last times. malkuth, based upon geburah and chesed, is the temple of solomon having jakin and boaz for its pillars; it is adamite dogma, founded, for the one part on the resignation of abel and, for the other, on the labours and self reproach of cain; it is the equilibrium of being established on necessity and liberty, stability and motion; it is the demonstration of the universal lever sought in vain by archimedes. a scholar wh

tetragram, the triad, taken at the beginning of the word, expresses the divine copulation; taken at the end, it expressed the female and maternity. eve has a name of three letters, but the primitive adam is signified simply by the letter jod, whence jehovah should be pronounced jeva, and this point leads us to the great and supreme mystery of magic, embodied in the tetrad. 18 iv o d the tetragram geburah chesed porta librarum elementa in nature there are two forces producing equilibrium, and these three constitute a single law. here, then, is the triad resumed in unity, and by adding the conception of unity to that of the triad we are bought to the tetrad, the first square and perfect number, the source of all numerical combinations and the principle of all forms. affirmation, negation, di

l science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsah in the physical world, which, together with the moral, is contained in the idea of the kingdom or malkuth, we shall explain in the tenth chapter this theogony as rational as it is sublime. now, created spirits, being called to emancipation by trial, are placed from their birth between these four forces, two positive and two

ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably di

cal equilibrium, and maintained that in god, that is, in the first living and active cause, there must be recognized two properties which are necessary one to another stability and motion, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. and these two attributes were personified, so to speak, by the kabalistic jews under the names of geburah and chesed. above geburah and chesed abides the supreme crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two princip

the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justi

each number to its corresponding sephira, we may then read them off as follows: xnxv four signs present the name of every name. 1 kether. the four aces. four brilliant beams adorn his crown of flame. 2 chokmah. the four twos. four rivers ever from his wisdom flow. 3 binah. the four threes. four proofs of his intelligence we know. 4 chesed. the four fours. four benefactions from his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his beauty known. 50 the doctrine of transcendental magic 7 netsah. the four sevens. four times his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white throne maintai

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

, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per aeonas. a sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have lost completely to the official and militant church. this sign, made after this manner, should precede and terminate the conjuration of the four. to overcome and subjugate the elementary spirits, we must never yield to their characteristic defects. thus, a s

priesthood of public assemblies and the sanhedrim of the sabbath. the goat which is represented in our frontispiece bears upon its forehead the sign of the pentagram with one point in the ascendant, which is sufficient to distinguish it as a symbol of the light. moreover, the sign of occultism is made with both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as in the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted

and boaz. when therefore the high priest wished to consult the oracle, he drew by lot the teraphim or tablets of gold, which bore the images of the four sacred words, and placed them by threes round the rational or ephod; that is, between the two onyx stones which served as clasps to the little chains of the ephod. the right onyx signified gedulah, or mercy and magnificence; the left referred to geburah, and signified justice and anger. if, for example, the sign of the lion were found on the left side of the stone which bore the name of the tribe of judah, the high priest would read the oracle thus: gthe staff of the lord is angered against judah. h if the teraphim represented the man or cup and were found also on the left, near the stone of benjamin, the high priest would read: gthe merc

iumph, royalty, priesthood. hieroglyph, a cubic chariot, with four pillars and an azure and starry drapery. in the chariot, between the four pillars, a victor crowned with a circle adorned with three radiant golden pentagrams. upon his breast are three superposed squares, on his shoulders the urim and thummim of the sovereign sacrificer, represented by the two crescents of the moon in gedulah and geburah; in his hand is a sceptre surmounted by a globe, square and triangle: his attitude is proud and tranquil. a double sphinx or two sphinxes joined at the haunches are harnessed to the chariot; they are pulling in opposite directions, but are looking the same way. they are respectively black and white. on the square which forms the fore part of the chariot is the indian lingam surmounted by t

RUBY TABLET OF SET

ower is given. they shall gather my children into their fold; they shall bring the glory of the stars into the hearts of men. p> formerly called strength, as the old ipsissimus wrote, trump xi is far more than the generally accepted meanings of the world. as is usual with dclxvi's manner of expanding things, he could not resist the urge to cloud somewhat the subject by introducing the life tree's geburah, chesed, and other branch influences. unless readers have a passion for the complicated and easily misleading, the life tree references are relatively useless and it would be far more profitable to go into the heart of the matter by reflecting on the word of the aeon of harwer and the composition of trump xi. atu xi is a statement of confident power drawn from the brightly burning fires of

urely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who dest

let us examine some of these correspondences, so you will recognize them in later discussions. atu v, the hierophant, is high on the tree, and connects the center and right pillars. it is a quite spiritual card, with strong active/male tendencies.(48) this path connects chokmah and chesed, the second and fourth sephiroth, the creative and the material. atu vii, the chariot, connects binah (3) and geburah (5, understanding and strength. its position on the left pillar indicates that much of its influence and import is passive, rather than active. note that the four sphinxes which draw the chariot are not moving. in crowley's discussion of this trump, the only active motion is that of the rays within the grail. this card is potential. atu iv, the emperor, connects netzach (7) and yesod (9, o

SATANGEL

with a lance and banner. lures happily married couples into adultery, and enjoys arranging unsuitable marriages. a beautiful well dressed young man, sometimes a woman, he runs the casinos in hell. on earth, he tempts humans to squander their wealth, following meaningless fads of fashion. the child of lilith and an angel. inventor of carousels, music, dancing and drama. archdemon corresponding to geburah (mathers, waite) or to netzach (crowley. 32nd spirit of the goetia, a king commanding 72 legions. gives the ring of virtues, teaches arithmatic, astronomy, geometry, handicrafts. answers demands fully and truthfully, makes one invincible, finds and guards hidden treasures. originally an old iranian spirit inherited by the post exile jews (tobias 3: 8, 17. in some ways reminiscent of the as

SCHEM HA MEPHORESH

and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is to say, that there first comes down into the desolated earth the combined power of mercy and severity. and ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph eq

SEPHER HA BAHIR

rd one, may god (yhvh) lift his face these are 24 names of the blessed holy one. this teaches us that each army, with its leaders and officers, has 24. multiply 24 by three and you have the 72 names of the blessed holy one. these are the 72 names derived from the verses (exodus 14:19-21, and travelled and came and stretched 108. and who are the officers? we learned that there are three. strength (geburah) is the officer of all the holy forms to the left of the blessed holy one. he is gabriel. the officer of all the holy forms to his right is michael. in the middle is truth. this is uriel, the officer of all the holy forms [in the centre. each officer is over 24 forms. but there is no reckoning of his troops, as it is written (job 25:3, is there a number to his troops? but if so, then there

THE BLACK LODGE

uth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy

THE MAGICIAN S KABBALAH

t f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritu

ill, where it is part of a production system. the "context" in which a sephirah is viewed is one of its aspects (d) the aspect which enables the sephirah above it to instil within it the power to emanate further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manifested existence within its own essence. this is the "central" aspect of the node of activity, whereby it coalesces its own nature and from that proceeds forwards in the system. it is somewhat like the sudd

of the next sephirah in the process. 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 differenti

ror (card iv of the tarot) is seated, dispensing order and form to the manifest world. jung saw the balanced quaternary (or tetrad) as a fundamental pattern of thought. the quaternary is an archetype of almost universal occurrence. it forms the logical basis for any whole judgement. if one wishes to pass such judgement, it must have this fourfold aspect. this judgement, of course, is that made by geburah once the first four sephiroth are in place. rudy rucker proposes the following conceptual tetrad to match jungs four modes, which i feel can be usefully referred to the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth con

o means exhaustive, and would obviously also be dependent on the symbology adopted by the ritual participant: kether: a circlet of gold, or ritual crown. the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. c

isdom, and the memra, or word. john states "in the beginning was the logos, and the "wisdom of solomon" says "like a fine mist she [wisdom] rises from the power of god. she is the reflection of the everlasting light. herself unchanging, but makes all things new. she spans the world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is called fear (as geburah is also entitled pachad, or fear. whereas the fear of geburah is the fear of the "vengeful lord, the fear spoken of in chockmah is the mystical fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept t

"vengeful lord, the fear spoken of in chockmah is the mystical fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kethe

, corresponding to the name of god yod expressed in one letter, that is the primary cause which sets all that is mobile in movement..govern[s] the sky of the fixed stars, notably the twelve signs of the zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by bin

THE MIDDLE PILLAR

wareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe

nfusing. regardie's definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume s

" 2. once again;regardiels description is unnecessarily confusing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-hand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (chokmah, chesed, and netzach) is known as the pillar of mercy. 3. also known as the middle pillar, the pillar of mildness or the pillar of balance, alluding to its aspect of moderation between two extremes. 4 "the one" 5. it is our opinion that the freudian id, in its more restricted definition, conesponds to the qabal

ms nor by equally violent depressions. above all, he should perform quietly and patiently the banishing ritual. let him continue steadfast, with courage and equanimity in the daily celebration of lus chosen work. endnotes 1. for some reason regardie has switched the natural order of the qabalistic cross. here he has the student touching the left (gedulah or chesed) shoulder followed by the right (geburah or gevurah) shoulder. in the golden dawn manuscripts, including those published by regardie himself in the golden dawn, and in his book the tree of life, the geburah (right shoulder) always comes before the gedulah (left shoulder "the power" always comes before "the glory" in the christian cross performed by roman catholics, the left shoulder is touched first, but this still does not expla

ether the true origin of this name. according to forrest, the original archangel of mars was samuel-a name that macgregor mathers changed to zarnael in order to avoid confusion with the qliphotic samael. when the qabalists began to assign archangels to the sephiroth, someone attributed a list of planetary archangels to their corresponding sephroth, and the martial samael was naturally assigned to geburah. at some point ths list was copied into greek. in late greek writing, the letter sigma (the first letter in samael) came to be drawn in the shape of a "c" still later, when the greek list was copied into latin, the copyist made the error of transliterating the greek name of camahl as camael rather than samael. even later, someone (perhaps a member of the golden dawn) back-transliterated ca

t made the error of transliterating the greek name of camahl as camael rather than samael. even later, someone (perhaps a member of the golden dawn) back-transliterated camael as 5 and thu3s wa s camael (or khamael) born. and although it originated as an error in translation, it does help magicians distinguish between samael, archangel of evil, zamael, archangel of mars, and khamael, archangel of geburah. 18. yellow. 19. yhvh tzabaoth "lord of armies" 20. ths should be haniel, and not be confused with anael, the archangel of venus. haniel means "the grace of god" or "one who sees god" 21. elohirn tzabaoth "god of armies" 22. violet. 23. this name may have a greek etymological base. possible translations "lord of the extent of height "co-brother" or "the sound of sandals" 24. the colors of

of life, gareth knight's tarot and magic, paul foster case's book of tokens, or our own book the new golden dawn ritual tarot, can be used to identify and connect with various archetypes that inhabit the psyche. several archetypes, in the form of gods and goddesses, are correlated to the spheres on the tree of life, according to their nature and characteristics. war and fire gods are assigned to geburah, goddesses of love and pleasure to netzach, etc. a small selection of deities from several pantheons are listed in chapter ten. meditation on these figures can aid in understanding the archetypal beings that one may encounter in the process toward true self-awareness. it is important that the student not fall into the trap of the psychologization of magic23 that is a result of misunderstan

magicians and other practitioners of the western esoteric tradition. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or emanations) which are listed in order and are pictured in figure 2 of chapter two, p. 28: kether-the crown, chokmah-wisdom, binah- understanding, chesed-mercy, geburah-strength, tiphareth- beauty, netzach-victory hod-splendor, yesod-foundation, and malkuth-the kingdom. the parts of the soul to the qabalists the human soul is divided into three principal portions whch overlap in some instances (see figure 7, p. 132. these are the neshamah, the ruach, and the nephesh. the highest of these, the neshamah, encompasses the sephroth of kether, chokmah, and bina

THE BINDING OF SHADOWS

uth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say ve-geburah (and the power) touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right han

TYSON DONALD NEW MILLENNIUM MAGIC

s applied to the left side of the magus. thus, in the ritual of the kabbalistic cross, which is the most fundamental rit- ual procedure of golden dawn magic, when the magus traces the arm of the cross on his or her body, as the right shoulder is touched the hebrew words "ve-gebu- rah (and the power) are spoken, and as the left shoulder is touched the words "ve- gedulah (and the glory) are spoken. geburah is the name of the fifth sephirah, located on the left side of the tree; gedulah is an alternate name of the fourth sephirah, which is more usually called chesed, on the right side of the tree. it is impossible to know what was in the minds of the founders of the golden dawn when they made this assignment. it may simply have been a mistake. the tree of the sephiroth is usually depicted fro

rsion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magus, and the right shoulder of adam kadmon would

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 heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod michael gabriel sandalphon beni elohim kerubirn blue octagram peacock yesod purple nonagram kraken malkuth black decagram aurochs (four, the sephiroth correspond to the total number (ten, and the numerical

remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. kether-eheieh 2. chokmah-yah 3. binah-ihvh (vocalized as "elohim) 4. chesed-el 5. geburah-elohim gibor 6. tiphareth-ihvh (vocalized as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. hod-elohirn tzabaoth 9. yesod-shaddai (or el chai) 10. mallruth-adonai malekh (or adonai ha-aretz) the tetragrammaton (ihvh, called by kabbalists "the distinctive excellent name" to distinguish it from all lesser names of god, occurs for both binah and tiphareth. in the case of bi

they cause-which are corruptions of the primary emanations from the unmanifest. these orders may be inversely related to the ten sephiroth. here they are, along with the archdemons supposed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associat

ath from chokmah (16) is the one that runs vertically down from chokmah to chesed. when the power of emanation shifts to binah, two of its four paths have already been formed by kether and chokmah. consequently, the next path (17) is that of the remaining pair with the highest angle, the diagonal path from binah to tiphareth. following it is the path (18) leading vertically downward from binah to geburah. moving to chesed, we find that only one of its four paths has already been formed-that leading from chokmah. the first ray emanated from chesed is thus the horizontal path (19) between chesed and geburah, which has the highest angle of the three remaining paths of chesed. the next (20) is the diagonal path from chesed to tiphareth. the last (21) is the path leading directly downward from

our paths has already been formed-that leading from chokmah. the first ray emanated from chesed is thus the horizontal path (19) between chesed and geburah, which has the highest angle of the three remaining paths of chesed. the next (20) is the diagonal path from chesed to tiphareth. the last (21) is the path leading directly downward from chesed to netzach. when the power of emanation shifts to geburah, two of the four paths con- necting geburah to the tree have already been formed by higher sephiroth. the first that geburah itself emanates is the diagonal path to tiphareth (22, because this has the highest angle of the remaining two paths. the next (23) is the path leading directly down to hod. tiphareth has eight paths tying it into the tree, the most of any sephirah. five of these hav

explanations defending particular sets of correspondences on the tree are strained, to put it mildly. that they work at all is a tribute to the flexibility of magical sym- bolism, which can carry a host of often contradictory meanings. the interchange of paths 25 and 26 restores the integrity of the overall rela- tionship of the paths, but does not explain why no paths exist between chokrnah and geburah, and between binah and chesed. if the rationale given above that explains the paths as rays successively projected from higher to lower sephiroth is to be honored in its entirety, we would expect paths linking the second with the fifth sephirah, and the third with the fourth sephirah. if this were done, two other paths would have to be removed from the familiar tree to maintain the number

TYSON DONALD SOUL FLIGHT

it in detail here, but i will list the ten sephiroth on the tree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the gold

mencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understood in relationship with their polar opposites on the other side of the tree. they form three pairs: chokmah- binah, chesed-geburah, and netzach-hod. since the purpose of rising on the planes in the golden dawn sense of the term is spiritual integration, to visit the other sephiroth would be a distraction and would create imbalance and discordance in the mind. 204. regardie, 64. 205. fortune, mystical qabalah, 80. chapter thirteen: pathworking 227 even the central sephiroth may be thought of as polarized, but this pola

orway with the curtain, you must walk across this symbol. the details of each temple, such as the decoration or coloring of its walls, i will not describe, but will leave to your imagination, saying only that they must correspond to the nature of the sephirah of that temple. the dccor of the temple of netzach, corresponding with venus, would be sensual and voluptuous, for example, whereas that of geburah, corresponding with mars, would be spartan and military. since the paths are worked from their lower end to their upper end, and the temple of the sephirah at the upper end is not entered, there is no temple to be visualized for kether, at the very top of the tree. this is appropriate because kether is so exalted in its nature that it is sometimes said not to be a part of the tree at all

chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name: elohim gibor (god of battles) archangelic name: kamael correspondence: mars "the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah, or intelligence which emanates from the primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah vedaath (lord god manifest) archangelic name: raphae

the paradise prepared for the righteous" 17. binah to tiphareth hebrew letter: zayin tarot trump: vi the lovers correspondence: gemini chapter thirteen: pathworking 235 "the seventeenth path is the disposing intelligence, which provides faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things" 18. binah to geburah hebrew letter: cheth tarot trump: vii the chariot correspondence: cancer "the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes" 19. chese

ah hebrew letter: cheth tarot trump: vii the chariot correspondence: cancer "the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes" 19. chesed to geburah hebrew letter: teth tarot trump: viii strength correspondence: leo "the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod tarot trump: ix the hermit correspondence: virgo "the twentieth path is the i

and by this intelligence the existence of the primordial wisdom becomes known" 21. chesed to netzach hebrew letter: kaph tarot trump: x the wheel of fortune correspondence: jupiter 236 soul flight "the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence" 22. geburah to tiphareth hebrew letter: lamed tarot trump: xi justice correspondence: libra "the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow" 23. geburah to hod hebrew letter: mem tarot trump: xi1 the hanged man correspondence: water "the twenty-third path is the stable intelligen

TYSON DONALD THE MAGICAL WORKBOOK

to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and with another portion of the air in your lungs vibrate the syllables of the hebrew words ue-geburah briefly with force. the kabbalistic cross 107 feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force, expelling a bit more of the air you have retained. feel the vibrations in your chest ene

he exercise. all of the hebrew words are to be vibrated with a single exhalation of breath. greater energy can be generated, if desired, by vibrating each word or joined pair of words with its own separate breath, in the manner described in exercise 25. the hebrew ateh means "thou art" the word malkuth means "kingdom" and is the title of the tenth sphere on the tree of the sephiroth. the words ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words le-olam mean "for ever" the word ame

at the head is the place on the body assigned to the highest sephirah, kether-kether means crown. i assign the bottom of the cross to the groin rather than the base of the sternum, because the functions of the groin are more in keeping with the nature of malkuth than the solar plexus. also, in my method i invert the arms of the cross from left to right, assigning gedulah to the right shoulder and geburah to the left shoulder. by this inversion the practitioner symbolically becomes the manifest body of god, rather than a reflection of that body. instead of the words "for ever" i prefer the words "and the law everlastingj' as the final part of the formula. the word "law" refers to tiphareth, the central sephirah assigned to the messiah or christ. 110 standing exercises the text and accompany

nse that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. 152 moving exercises feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your b

els your breath outward to fill the universe. invoking the light 191 visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill

nse that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force. invoking the light 211 feel the vibrations in your chest energize your aura, and sense that your aura propels your

nse that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill

nse that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. touch your right index finger to your left shoulder and vibrate the syllables of the hebrew words ve-gedulah briefly with force. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill

TYSON DONALD THE POWER OF THE WORD

, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supe

n lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of six thousand years corresponding to the six days of creation, followed by a period of a thousand 12 tetragrammaton years of chaos corresponding to the day of rest, during which the universe is torn down and rebuilt in the pattern of the succeeding sephirah. presently we are living in the shemittah of geburah, the age of strict judgement and severity, which accounts for our unceasing wars. the previous age was that of chesed, a period of happiness and love that is dimly echoed in the greek myth of a golden age of heroes. the next shemittah will be that of tiphareth, characterized by beauty and harmony. at the end of the seven cycles of 49,000 years there is a grand jubilee of a millennium when

id to experience a unique revelation of the torah, which is the complete articulation of tetragrammaton. however, the combination of letters of the name varies from age to age. therefore the divine wisdom is interpreted differently in each cycle, in the context of the sephirah that rules it. the present interpretation is one of law and prohibition("thou shalt not) because this is the shemittah of geburah. some kabbalists believed that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the huma

physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the hum

h. although the sephiroth have their own descriptive titles such as wisdom, understanding, beauty, and so on, fundamentally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, and so on; neither are they the spheres on the glyph of the tree of the kabbalah. the true sephirot

magus system, the assignments to the quarters are: quarter element archangel tetramorph sign south fire michael lion leo west water gabriel eagle scorpio north air raphael angel aquarius east earth uriel bull taurus also, in the new magus system, the left and right sides of the kabbalistic cross are the inverse of those given by the golden dawn. in the new magus, the left shoulder is assigned to geburah and the right shoulder to 106 tetragrammaton gedulah. occultists familiar with the system of the golden dawn can easily modify these rituals to be in harmony with the more conventional correspondences. these changes will not affect the efficacy of the rituals and have no bearing on the assignment of the banners to the zodiac. kabbalistic cross in striving to magically cleanse a ritual obje

r times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on the right pillar of the tree. scholem translates gedulah as "greatness" the everlasting law corresponds to ephareth on the tre

king, or prince, who commands from his throne. although the standing figure of christ is located upon the middle pillar of the kabbalistic tree in ephareth, his seated form may be likened to chesed and the right side of the tree of the sephiroth. there is also a parallel description of heavenly christ, the mounted knight, another version of metatron, who is the active power and may be likened to geburah and the left side of the tree. it is interesting to compare the two descriptions: assuming the christ-form and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. his eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

es la boca del hombre. binah la inteligencia. planeta venus. tercera carta del tarot, la emperatriz. el s mbolo primitivo es una mano en actitud de coger. estos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the e

hrough the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo causal del hombre. la sexta carta del tarot. el enamorado. netzah la justicia del arcano. la s ptima carta del tarot, saturno: la victoria. hod mercurio de g minis. el carro del tarot. la octava carta y la eternidad

n el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the founda

arth to heaven. all of the worlds of cosmic consciousness are reduced to these three tablets. all of the ten know sephiroth come from sephirah, the divine mother; she dwells in the heart temple. de ella se desprenden los diez sephirotes as: primero kether, el anciano de los d as. segundo chokmah, la regi n de la sabidur a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del alma-conciencia, la regi n del rigor y de la justicia. sexto tiphereth, el mundo causal, la regi n de la voluntad, el equilibrio y la belleza. s ptimo netzah, la regi n de la victoria, el mundo del hombre mental (todo aquel que logra libertarse de los cuatro cuerpos de pecado es un buddha. octavo hod, el esplendor, la regi n del mundo astral. noveno jesod, el fundamento, el s

WESTERN MANDALAS OF TRANSFORMATION SR AL

, and la and lux for proofreading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter 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, appropri

in the vehicle of symbol. symbol has the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of talismanic magic is simply that images attract the forces they represent: for example, any five-pointed image, such as a pentagram or a pentagon, attracts the energy known as geburah (identified with mars) on the tree of life (see figure 1-a. the student needs a good understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we no

e burned both in the process of actual construction 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 mer

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 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

tters. on the tree it corresponds to chesed, or jupiter, the mundane chakra. four is the number of justice and reciprocity, echoed in the expression "a square deal" it represents structure and foundation of creative existence, as well as order, affirmation, and happiness by attainment. 5. five implies action, force, and power. it is represented by the planet mars, the mundane chakra attributed to geburah, the fifth sphere on the tree. it is also attributed to anthropomorphism in general, and one often sees the representation of a man with extended limbs in the shape of a pentagram or five-pointed star in medieval magical literature. humans have five senses and understand the universe through its five elements (earth, air, fire, water, and ether. levi says it is the number of magic and ench

bus (air) rushing thoughts, continuous motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting of all magical work, but the student must first have a good understanding of the basics: how to construct a telesmanic image from the hebrew lett

but in modern ones as well. i have found mistakes in regardie's 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 v

ns. the original archetypal forms.and the entities connected to them through an analysis of the correspondences of their names, which in hebrew are also numbers. this is done primarily through the technique of gematria, and numerous examples are given in later sections. we now begin to see why this aspect of qabalistic work is not arbitrary. the intelligence of graphiel, which belongs to the mars/geburah kamea by virtue of numerical association (both equal 325, would never be used on a jupiter kamea, unless one was specifically attempting to join these two kinds of energy. here is where clarity of intention and knowing the correct correspondences both become crucial. unfortunately we encounter some of the same problems with mistaken, garbled, and confusing sigils as we have with planetary

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, y

umbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in the alchymico-kabalistic tract called aesch metzareph referred to by eliphas levi and collected from the zohar of knorr von rosenroth and translated into english, and forming volume iv of my collectanea hermetica, will be found 10 names for gold all extracted from the old testament; they are there related to the sephirah geburah. the hindu puranas tell us of the 10 avatars of the god vishnu, the preserver of the brahmanic religion; they are periodical incarnations of the god and are as follows. 1. first as the fish, matsya; 2. kurma, the tortoise. 3. varaha, the boar. 4. narasingha, the man-lion. 5. vamana, the dwarf. 6. parasu-rama. 7. rama chandra. 8. krishna. 9. buddha. 10. kalki, the horse, is yet to come. the

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 1

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ite aries red taurus red-orange gemini orange 176 177 appendix d the lesser invoking 'banishing ritual of the pentagram the following ritual is from the golden dawn's the qabalistic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity name yod he vau he imagining that your voice carries forwar

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our personalized sphere of chesed within our bodies. the phrase "scorpio, apophis, destroyer" relates to the sephirah of geburah, and the strength and security that is associated with it through the second adept. so far, we have called on two extremes. to call down either would be asking for trouble, but the christ energy of i.n.r.i. synthesizes it safely into a powerful force of even balance and polarity. the phrase "sol, osiris, slayen and risen" uttered by the third adept, now equates us with transferring that en

ept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mourning of isis: the sign of typhon and apophis: x the sign of osiris risen:=lvx the light of the cross, or that which symbolizes the way into the divine through sacrifice. so that the symbolism in its entirety repres

are designated as: ad. means adep u ch.ad. means chief adept shek. means shekinah opening ch.ad. rises: 2nd ad. rises: 3rd ad. rim: chad "avete fratres et sorores" ch.ad& 2nd (in unison "benedictus dominus deus noster" all present ad by 3n1 "qui dedit noble hoc signue all touch row crow on breast chad "very honoured adepti majores, assist me to open the vault of the adepti in the exalted grade of geburah. excellent prince of the horizon, see that all present have been admitted to the mystery" 2nd ad "very honoured fratres et sorores give the sign (done) ch.ad "noble lord of eventide what is the word" 3rd ad "elohim gebur" ch.ad "grant us thy strength, 0 lord. excellent prince of the horizon what is the mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventi

l image. no troubled image finds therein its rest; for it restores that which was broken and that which it sends forth again is peace. but to send forth peace, first we must overcome, and herein lieth the mystery of the double letters, as thou were told that one letter and one planet denote opposites. for in the path of mars indeed is found war and destruction, but in the palace of mars, which is geburah, thou mayest find peace" 3rd ad. replaces bowl and indicates tarot key of hanged man. 2nd ad 'herein my frater, you may perceive somewhat of the same symbolism under another and deeper signification than this, since the hanged man (under which title you may remember that our lord was 'hanged upon a tree) is also entitled the drowned giant, and in this likeness may be said to refer to the a

em is called the faithful intelligence, and it is so called because by it, spiritual virtues are increased and all dwellers upon earth are nearly under its shadow" 2nd ad. returns to his set and ch.ad. comes forward and points to the key of justice. ch.ad "the path of lamed you have already learned is attributed to the tarot key of justice.,it leads from the beauty of tiphareth to the severity of geburah, and it may thus be said to denote the equilibrium between emotion and will. it represents as you see, a queen seated upon her throne, her foot resting upon a fox, her hand grasping a sword and a pair of scales. thus shall the soul, upheld by the firm will, tread under foot the desires of the flesh, and rule her kingdom by the light of the spirit. mercy and truth have met together. righteo

l khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both 20 and 64 equate to 84=enoch, the first human recipient of the enochian tablets. also, the 20th key of the tarot is resh, the sun: the symbol of balanced polarity outside the boundary of human limitation; the beginning of the divine realm. the third important vibration is in the chief adept's proclamation "in the strength of elohim gibor" which opens the link specifically to the mars

ituals) is now removed, and the aura and astral body can now expand to encompass the higher vibrational energies. the venus wall is pointed to by the third adept. the answer alludes to the entrance being solar, the point of tiphareth on the tree where the 5=6 is reached before entrance to the vault is given. daleth, as venus, is the 14th path on the tree, and equates through gematria to "earth of geburah" which signifies that one must experience the sphere of geburah in the physical before one can advance to the spiritual level. the physical level so referenced is of course the 6=5 ritual. the postulant is now prepared for the obligation, and has to affirm by way of agreement. the lvx signs given by the postulant are of course sign of his agreement to this. the four bells are sounded. thes

tual level. the physical level so referenced is of course the 6=5 ritual. the postulant is now prepared for the obligation, and has to affirm by way of agreement. the lvx signs given by the postulant are of course sign of his agreement to this. the four bells are sounded. these relate to the numerical value of the door to the vault (daleth, which is the path through the vault and to the sphere of geburah. obligation the obligation here is fivefold, representing the five points of the pentagram. one is for each letter of the holy name (yod, heh, shin, vau, heh= 10+ 5+ 300+ 6+ 5= 326, which equates to "vision or revelation" showing that the unrevealed will now be revealed. this reduces further to 11; the 11th trump being lamed, the pathway to geburah and the 6=5 grade. the postulant is then

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

en the ten spheres and the ten sephiroth such as are sometimes set out as follows: sephiroth spheres (i) kether primum mobile (2) hokhmah eighth sphere (3) binah saturn 1 ibid, loc. cit. 2 ibid, p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (9) yesod luna (10) malkuth elements it is this relationship of the sephiroth with the spheres of the cosmos which makes of cabala a theosophy related to the universe. and it is this relationship which makes it possible to speak of cabalist magic as the completion of natural magic, or a higher form of natural magic, reaching higher spir

mum habitaculum cum decima.1 this compares with the meanings of the sephiroth as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity hod: majesty yesod: basis malkuth: kingdom or glory pico, p. 113: scholem, major trends, p. 209. 101 pico della mirandola and cabalist magic pico's meanings are, as can be seen, mostly the same, and he shows understanding of the circular arrangement, or movement, of the sephiroth through which the last connects with the first. it is no

GREY W G CONDENSATION OF KABBALAH

d neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevolence. realising that a countercurb had to be applied as a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower

isible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm bra

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

gic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed p

as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major

MACNULTY W KIRK KABBALAH AND FREEMASONRY

d of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other

consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds like a symbolic representation of morality. i have placed the level at gevurah because the tool suggests equality; judging fairly implies treating all persons in that way. in addition, horizontals convey, at least to me, the quality of stability. i have placed the plumb rule at hesed because, for me, verticals have the quality of growth and aspiration (e.g. gothic architecture. the square, which defines the relationship between the other two, is placed at tiferet whi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

is called echad (one. here, an intention arises, the desire to do a kindness. this desire is "highlighted, so to speak, within the singularity. now, this desire for kindness is comprised of ten qualities. there is the desire for the kindness (keter of chesed, the insight of the kindness (chochmah of chesed, the understanding of the kindness (binah of chesed, the emotions of the kindness (chesed, gevurah, tiferet, netzach, hod and yesod of chesed) and the deed of the kindness (malchut of chesed. all the sefirot are, therefore, present and we may now speak of them as unified and included as one within the essence. this desire to do kindness is the source of the source of creation. this is because creation is a form of revelation and all revelation is a function of the quality of kindness (c

esed) and the deed of the kindness (malchut of chesed. all the sefirot are, therefore, present and we may now speak of them as unified and included as one within the essence. this desire to do kindness is the source of the source of creation. this is because creation is a form of revelation and all revelation is a function of the quality of kindness (chesed. in contrast, the quality of restraint (gevurah) is the withholding of revelation. for example, when one is happy, he becomes outgoing and uninhibited in revealing his thoughts and feelings to others. if a person is depressed or angry, on the other hand, he becomes withdrawn and introverted. likewise, above, the fact that there is a desire for creation and revelation is a function of the quality of kindness. this intention for kindness

other qualities and characteristics are merely derivatives of these ten. these qualities are called the ten sefirot. each sefirah subdivides into ten and those in turn also subdivide into ten, etc. ad infinitum. everything that exists derives from the combinations and divisions of these qualities. the ten sefirot are: 1. keter crown 2. chochmah wisdom 3. binah understanding 4. chesed kindness 5. gevurah might 6. tiferet beauty 7. netzach conquest 8. hod majesty 9. yesod foundation 10. malchut kingdom the three upper sefirot (mochin brains) the first set of sefirot is called the three upper sefirot. this is because they correspond to the intellectual faculties. they are also called mochin (brains. they are: keter (crown, which corresponds to the quality of pleasure and desire (there also i

ves from this sefirah. binah (understanding or comprehension, which corresponds to having a comprehensive grasp and understanding into the subject by way of detailed analysis. the seven lower sefirot (midot emotions) the next set of sefirot is called the seven lower sefirot, and corresponds to the emotions (midot. they are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, whi

s ten general sefirot within itself, like concentric circles. for this reason it is also called "the first circle (igul harishon. this first circle is the primal desire for pleasure and desire (keter. the next circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of prima

leasure. chesed is when something spreads forth in great abundance. therefore, chesed of atik (kindness of pleasure) represents an abundance of pleasure in something. now, when there is an abundance of pleasure in something, this enlivens the desire for it. we therefore understand how chesed of atik (kindness of pleasure) is enclothed in keter of arich (desire of desire. now, as mentioned before, gevurah (sternness) is the opposite of chesed (kindness. therefore, if chesed of atik represents abundant pleasure in something, gevurah of atik represents the pain in something. we now can understand why gevurah of atik (sternness of pleasure) is enclothed within chochmah of arich (insight of desire. the chochmah (insight) of a desire means that it should be in a specific way, with precision. if

irot of tikkun are divided into three lines of expression. these are kindness, judgment and mercy (chesed, din, rachamim. the quality of kindness is represented as a line to the right, the quality of judgment as a line to the left and the quality of mercy as a line in the middle, between the other two lines. the three sefirot chochmah, chesed and netzach make up the right line, the sefirot binah, gevurah and hod make up the left line, and the sefirot da at, tiferet and yesod make up the middle line. now, it must be understood that on the level of keter of keter, which is the inner aspect of keter, there is no division into three lines. this is because keter of keter is a simple essential desire which is indivisible into parts. rather, the three lines begin to separate as distinct modes of

ss necessitates the drive to triumph, in order to bring about the actualization of that kindness etc. an example of this may be understood from the parent/child relationship. when a parent wants to influence his child in a way of netzach, he explains to him why he should think or act in a certain way until he has "won him over" to his way of thinking or acting. in the left line too, though binah, gevurah and hod are related to each other, nonetheless they are separate matters from each other. this is because binah, constitutes close scrutiny and comprehensive analysis. because of this, it is specifically in binah that faults will begin to be noticed and judgments will be aroused. therefore, there will be a greater tendency toward being judgmental. from this we see that gevurah, which is th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

nt subjects. furthermore, this even activates the general sefirah of keter itself. this is to say that the understanding will bring him great pleasure (atik yomin) and a great desire (arich anpin) which will motivate him to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can

t and understanding into the truth of reality, whatsoever. furthermore, he will not arouse the faculty of keter towards g-d. this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

which we have to gwarm up h on our own) is characterized more by human effort ascending heavenward, while the warm half of the year is characterized more by g-d gtaking over h and our simply being open and receptive to his leadership. this dynamic in our relationship with g-d is alluded to in the verse, ghis left hand is under my head, and his right hand will embrace me. h the left hand signifies gevurah, the divine attribute of judgement and justice, while the right hand signifies chesed, the divine attribute of loving-kindness. tishrei and the half of the year it ushers in is thus clearly an expression of g-d fs left hand (cf. g-d as judge on rosh hashanah, etc, while nisan and its halfyear are an expression of g-d fs right hand. this is also why [in the entire account of creation] the n

the generation of the dispersion? the end of the portion describes the events of the tower of babel, the aftermath of which was the dispersion of mankind [to answer these questions] know that adam, before he sinned, was not physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle tr

require time when manifested in the physical plane. in addition [adam] blemished souls that were associated with his own, personal soul-root. these were [intended to be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the arizal on parashat noach (2) 29 as we said previously, binah is the aspect of the intellect that exercises judgement and evaluates the insight of chochmah. therefore, it is essentially a judgmental force, and as such c

feminine water at all. therefore [g-d] brought the flood upon them. since the flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave

usly, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g

not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the

the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their full force. this predominance of gevurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-levels. this is the significance of the hei-yud of the name elokim, meaning 5 times 10. the name elokim

evurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-levels. this is the significance of the hei-yud of the name elokim, meaning 5 times 10. the name elokim, we know, is associated with the left axis of the sefirot, that of gevurah. the chesedgevurah- tiferet-netzach-hod of this name are inter-included of ten sub-sefirot each, giving 50 total sub-states of gevurah. the numerical value of the letters hei and yud are 5 and 10, respectively. these are the fifteen cubits [of water depth] that ascended [above the highest mountaintop. the 15 cubits allude to the 5 and the 10 of the name elokim. 5 genesis 2:15. 6 batei midr

SIFRA DETZNIYUTHA

alphabet; and 2) there is by way of mentioning the attributes of the holy one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below

THE MIDDLE PILLAR

ue also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly enough, tiphareth is referred to the sun, and corresponds t

s and the pentagram ritual s ome years ago, the principles of this exercise of the qabalistic cross were published in my book the tree of life, and i repeat the rubric as follows: 1. touch the forehead, say "atoh("thou art. 2. bring the hand down and touch the breast, say "malkuth("the kingdom. 3. touch the left shoulder, and say "ve-gedulah("and the glory. 4. touch the right shoulder and say "ve-gevurah("and the power).l 5. clasping the fingers on the breast, say "le olahm amen("forever, amen. the words employed are in the hebrew tongue. hebrew is so employed because the magical system first attained prominence in europe since it was adopted by some jewish philosophers whom we call qabalists. apart from this usage of hebrew words, there is not the slightest implication of hebrew theology

brief explanations in mind, the description of the rubric which follows will be seen to have more significance than otherwise might be the case. atoh is a reference to the higher genius, the it. malkuth refers to the body ths with the yechidah being the dual expression of the living human organism, the two expressions of the yang and the yin, using these latter terms in their widest connotation. gevurah and gedulah, the two extremes of power as the hghest aspects of the ego, sigrufy the two modes of that ego's capacity for action and reaction. the final gesture, closing on a point whch is between these two extremes indicates the voluntary decision of the evolving psyche to seek a balanced position, the middle way a place which partakes of both the opposites and yet which is not subject to

ossible the presence of a brilliant ray of light. then, shfting the attention from the central pillar of light to the left shoulder, let the student consider that here is a reservoir of enormous power, and vibrate the word "ve-gedulah" a ray of light should be commenced here in the imagination, and visualized to penetrate the breast until it reaches the right shoulder, when the remaining word "ve-gevurah" is vibrated. thus is formulated the horizontal shaft or the cross-bar of this cross of light.8 the first gesture traced a light-beam from head to foot, while the second one traced the ray from shoulder to shoulder. interlocking the fingers on the breast, and vibrating the final word "le-olahm amen" the student should endeavor to see a cross of light actually standing wihn him. none but ve

ification of the body through the expulsion of old dead cells. 7. in magic, such lists are called tables of correspondence. they can be found in several books, such as crowley's 777 (samuel weiser, 1982, which is based upon golden dawn manuscripts, and bill wlutcomb's the magician's companion (llewellyn, 1993. 8. once again, regardie has switched the natural order of the qabalistic cross here "ve-gevurah (right shoulder) should precede "ve-gedulah (left shoulder. 9. libellus xi (ii "a discourse of mind to hermes" see scott, hermetica, 90-91. 10. plotinus was a leading neoplatonist of the third century c.e. he strove to combine greek logic and rational philosophy with mysticism and transcendental experience. his major work, the enneads, was compiled by his student porphyry. 11. for this rea

Return to Occult Library Index



Related Matches
abyss active adam adept adeptus adonai ages ain air altar amen ancient angel angels angle angelic archangel astral aura averse balance binah black briah chesed chokmah chochmah chockmah circle commandments correspond creation cross crowley crown daath dagger darkness demons divine doctrine earth east eden elements elohim emanation energy enochian evil existence father fear female feminine fire five force forces forehead form forms gabriel garden geburah gevurah gedulah god gods gold golden greek haniel heart hebrew hexagram hiereus hierophant hiero hod holy human ihvh infinite intelligence invoke invoking isis jehovah judgment jupiter kabalistic kabbalistic qabalistic kadmon kamael kamea kether key king kingdom knowledge leo lord magic magical magus male malkuth manifestation mars masculine material matter mercury mercy michael mind moon mother mystic mystical natural nature netzach north occult order osiris passive paths pentagram physical pillar pillars plane planes planetary planet planets positive power powers queen raphael regardie revelation rite ritual rituals sacred salt samael seraphim saturn secret sefirot sephira sephirah sephiroth sephirotic serpent serpents set seven severity soul souls south sphere spheres spirit spirits spiritual square squares star stars states sun supernal sword symbol symbols tablet tarot temple tetragrammaton three throne tiphareth tiferet tiphereth tree triad triangle triangles trinity truth union universal universe vault veil venus vibrations wand war water waters west white wisdom world worlds yesod yetzirah yhvh yod zelator zodiac


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