Michael Wynn's Occult Reference Library
GEDULAH

Return to Occult Library Index

1 10 INITIATION CEREMONY

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 behind hiero

ound made tetragrammaton elohim to grow every tree 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 soul

3 8 INITIATION CEREMONY

forth out of 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

and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square, respectively, left and right of its summit, and below the numbers 32, the numbers 30 and 31 in

4 7 INITIATION CEREMONY

: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number 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

32, the number 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

ALEISTER CROWLEY LIBER CHANOKH

e 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 have domini

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

; 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 wand. say (i.e. vibrate) ihvh. vii. turning to the south, the same, but say adni. viii. turning to the west, the same, but say ahih. ix. turning to the north, the same, but say agla (pronounce: ye-ho-wau

ALEISTER CROWLEY THE QABALAH

ii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior 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

ALEISTER CROWLEY EQ I 5

xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, 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 shrpi

ALEISTER CROWLEY EQUINOX EQ I 2 2

ot lamp/ tablet of earth of fire/ geomant_ ic tal- a ismans_ hexagram_ hiereus_ lamp cup_ from dee& water on) banner of west 3 pillars_ qabalah water tree of of nine tablet life in chambers of water tarot_ diagram 37. arrangement of the temple for the 29th path in the 4= 7 ritual. after which he explains to him the eighteenth key of the tarot. it represents the moon in its increase in the side of gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of

r now congratulates the philosophus on the progress he has made, and proclaims him master of the 24th, 25th, and 26th paths in the portal of the vault of the adepts. after which the closing of the portal takes place, the hierophant inductor saying "in and by that word paroketh i declare the portal of the vault of the adepts duly closed. unto thee o tetragrammaton be ascribed malkuth, geburah, and gedulah unto the ages. amen. so finishes the ritual of the portal of the vault of the adepts, the connecting ritual between the grades of philosophus and adeptus minor, between the first and the second order. but before we close this chapter, it will be necessary, briefly though it may be, to trace out the effect these six rituals and the mass of occult knowledge which appertains to them, had upon

ALEISTER CROWLEY EQUINOX EQ I 2

e 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 (ix) turning to the north, the same, but say a g l a. pronounce:

ALEISTER CROWLEY EQUINOX EQ I 3 2

is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of the stigmata fixes the light, as the flaming sword is a transitory symbol (see opening. the aspirant may now

AN INTRO TO STUDY OF THE KABALAH

us iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further 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 conside

ally, all these 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, arc

DION FORTUNE MYSTICAL QABALA

view of practical mysticism; for i know from my own experience the difficulties of getting 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 god

ring 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 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 t

d yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respectively to the right and left arms and the left and right legs. 25. it will thus be seen that the three form-sephiroth are in the pillar of severity, and the three force-sephiroth in the pillar of mercy, and between them, in the pillar of equilibrium, are set the different levels of cons

images to any extent, surrounding thern with all the paraphernalia of the gods assigned to each station on the tree; these can be identified through their astrological associations. 8. section 3. the situation on the tree.this throws an immense amount of light upon any meditation, for it reveals the equilibrium of the spiritual forces working in nature. for instance, geburah (mars) and chesed or gedulah (jupiter) are opposite each other upon the tree. the warrior king and the wise and benign lawgiver of peace balance each other. geburah when unbalanced becomes cruelty and oppression, and gedulah when unbalanced suffers evil to multiply. 9. section 4. the yetziratic text.-this consists of the description of the sphere or path given in the sepher yetzirah, or book of formations. the transla

tivity. if we are silent, we can listen, and so learn; but if we are talking, the gates of entrance to the mind are closed. it is the resistance and receptivity of binah which are her chief powers. and out of these virtues comes the vice which is constituted by their overplus, the avarice which denies too much and would withhold even that which is needful. when this prevails, we need the generous gedulah-geburah, jupiter-mars influence to slay the old god, the slayer of his children, and reign in his stead. 49. the magical symbols of binah are said to be the yoni and the outer robe of concealment, the latter is a gnostic term and the former an indian one, meaning the genitals of the female, the negative correspondence of the phallus of the male. the less well-known term kteis is the europe

on on the tree: in the centre of the pillar of mercy. yetziratic text: the fourth path is called the cohesive or receptive intelligence because it contains all the holy powers, and from it emanate all the mystical qabala page 109 spiritual virtues with the most exalted essences. they emanate one from another by virtue of the primordial emanation, the highest crown, kether. titles given to chesed: gedulah. love. majesty. god-name: el. archangel: tzadkiel. order of angels: chasmalim, brilliant ones. mundane chakra: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four

se two sephiroth. metabolism consists of anabolism, or the ingesting and assimilating of food and its building up into tissue, and katabolism, or the breaking down of tissue in active work and the output of energy. the by-products of katabolism are the fatiguepoisons which have to be eliminated from the blood by rest. the life-process is an everlasting uphuilding and downbreaking, and geburah and gedulah (another name for chesed) represent these two processes in the macrocosm. 8. chesed, being the first sephirah of microprosopos, or the manifested universe, represents the formulation of the archetypal idea, the concretion of the abstract. when mystical qabala page 111 the abstract principle that qms the root of some new activity is formulating in our minds, we are operating in the sphere o

d on the pillar of mercy. the work of the dark masters, who are quite different from the black adepts, is performed in the corresponding sphere of geburah, on the pillar of severity, which will be considered in due course. the point of contact between the masters and their human disciples is in hod, the sephirah of ceremonial magic, as is indicated by the yetziratic text, which declares that from gedulah, the fourth sephirah emanates the essence of hod. these hints given in the yetziratic texts concerning the relations between the individual sephiroth are very important in practical occultism. ho then, may be taken as representing chokmah and chesed upon a lower arc, even as netzach represents binah and geburah. this will be explained in detail when these sephiroth are dealt with, but it m

of chesed-majesty, love-bear out this concept of the benignant king, the father of his people; and the situation of chesed in the centre of the pillar of mercy further bears out the idea of stability and ordered and merciful law, governing for the good of the governed. the title of the angelic host associated with chesed-the chasmalim, or brilliant ones nhances the idea of the royal splendour of gedulah, which is an alternative title frequently used for chesed. the mundane chakra assigned to chesed- jupiter, the great benignity of astrology-confirms the whole chain of associations. 22. upon the microcosmic, or subjective, side we find that the virtue assigned to this sphere of experience is that of obedience. it is only through the virtue of obedience that the sublect can profit by the wi

ing existence achieves is the stability of a man on a bicycle, balanced between two opposing pulls; he can fall over to the right, or he can fall over to the left, and he keeps his balance by means of his momentum. 16. in the life of individuals, in the development of any transaction, in the tone of any disciplined or highly organised group-mind, we see the constant alternation of the geburah and gedulah influences in a rhythmic swing from one side to the other. anyone who is responsible for the disciplining of an organised group knows the constant need for tightening and slackening the reins; for stimulating and steadying. there is a sense of the need to pay out line as the group surges forward with an impulse of interest and keenness, followed by the need to take up the slack as the impu

burah over the team and make it jump into the collar again as the new dynamic impulse surges up; but he also knows that he must not crack it too soon, while the team is having a breather, or one of the less stable units will get a leg over the traces. 17. especially do we see the alternating rhythms of geburah and gedulab in national life. i venture to prophesy that the nation is passing out of a gedulah phase and entering a geburah one. everywhere we see a mercy, that has been overstrained by the imperfections of human nature, being abrogated in favour of a severity which shall restore the balance of even-handed justice and prevent evil from multiplying. police work is being reorganised; judges are giving stiffer sentences; penal reform has had a set-back; the humanitarian no longer has t

the humanitarian no longer has the last word. the group-soul of the race is entering upon a geburah phase, and has lost patience with its sub-standard units. mystical qabala page 122 18. for the next cycle the tendency will be to push the unfit into the discard and concentrate on bringing the fit to their finest development. geburah will be the senior partner, and any mitigations of severity that gedulah proposes will have to pass the scrutiny of even-handed justice. this is a very necessary reform, for towards the end of a phase extremes tend to develop, and the humanitarianism of gedulah has been abused and made ridiculous, and its refinement has become finicking and lost touch with actualities. 19. when a new phase comes in on a group-mind scale, it is upon the least enlightened, the mo

d's work done cannot follow the christian ideal because of its limitations and inapplicability to their problems. they can measure right and wrong against no standard save their own self-respect. the result is the ridiculous spectacle of a civilisation, committed to a one-sided ideal, being forced to keep its ideals and its honour in separate compartments. 23. we need geburah's realism to balance gedulah's idealism quite as much as we need to temper justice with mercy. experience in the handling of children soon teaches us that the child that is never checked is a spoilt child; that the youth who lacks the spur of competition is apt to be a slack youth, for it is only the few who will work for work's sake. and so it is with nations; the monopoly, lacking the spur of competition, has always

away, the eternal and incorporeal realities shine forth in all their glory, every line revealed. 26. geburah is the best friend we can have if we are honest [page 182] sincerity has no need to fear his activities; indeed, it is the greatest we can have against the insincerity of others for there is nothing to equal the geburah-influence for debunking" both persons and viewpoints. 27. geburah and gedulah must work together; never the one without the other. we must adore the god of battles as well as the god of love in order that the combative element in the universe may not break from its allegiance to the one god, i am that i am. the sword must not be cursed as an instrument of the devil, but blessed and dedicated in mystical qabala page 124 order that it may never be unsheathed in an unr

he rose is the flower of venus, we get a clue to the significance of the symbolism. the lines of force, crossing over on the tree, go from geburahmars to netzach-venus through tiphareth, the place of the redeemer, the centre of equilibrium, in the same way that caesed and hod connect up, as is clearly indicated in the yetziratic text, which says of hod that it has its root in the hidden places of gedulah, the fourth sephirah. 43. realising, then, the intimate relationship between the diagonal pairs that form the four corners of the central square [page 186] of the tree, we understand the linked relationship indicated by the form of the rose with its five petals. 44. the sword, the spear, the scourge, and the chain are all such characteristic weapons of mars that no comment is called for. 4

tial explanations if our argument is to be comprehensible. we must therefore give some explanation of the three lower sephiroth grouped around tiphareth,netzach, hod, and yesod. 5. netzach is concerned with the nature forces and ele-mental contacts; hod with ceremonial magic and occult [page 190] knowledge; and yesod with psychism and the etheric double. tiphareth itself, supported by geburah and gedulah, re presents seership, or the higher psychism of the individuality, each sephirah, of course, has its subjective and objective aspects-its factor in psychology and its plane in the universe, 6. the four sephiroth below tiphareth represent the pet sonality or lower self; the four sephiroth above tiphareth are the individuality, or higher self, and kether is the divine spark, or nucleus of m

d to kether; but god the son is assigned to tiphareth for the reasons given above. mystical qabala page 130 9. exoteric religion goes no farther up the tree than tiphareth. it has no understanding of the mysteries of creation as represented by the symbolism of kether, chokmah, and binah; nor of the modes of operation of the dark and bright archangels as represented in the symbolism of geburah and gedulah; nor of the mysteries of consciousness and the transmutation of force as represented in the invisible sephirab daath, which has no symbolism. 10. in tiphareth god is made manifest in form and dwells among us; i.e. comes within range of human consciousness. tiphareth, the son "shows us" kether, the father. 11. in order that form may be stabilised, the component forces out of which it is bui

another plane to that on which the tree is being considered. for instance, as we are considering the tree microcosmically at the moment, daath would be the point of contact with the macrocosm. it is not until we come to tiphareth that we get clear-cut, individualised consciousness. 29. tiphareth is the functional apex of the second triad on the tree, whose two basal angles consist of geburah and gedulah (chesed. this second triad, emanating from the [page 196] first triad of the three supernals, forms the evolving individuality, or spiritual soul. it is this which endures and builds up throughout an evolution; it is from this that the successive personalities, the units of incarnation, are emanated; it is into this that the active essence of experience is absorbed at the end of each incar

love is dynamic and energising. chapter xxiii hod title: hod, glory (hebrew spelling: he, vau, daleth) magical image: an hermaphrodite. situation on the tree: at the foot of the pillar of severity. yetziratic text: the eighth path is called the absolute or perfect intelligence because it is the mean of the primordial, which has no root by which it can cleave or rest, save in the hidden places of gedulah, from which emanates its proper essence. god-name: elohim tzabaoth, the god of hosts. archangel: michael. mystical qabala page 162 order of angels: beni elohim, sons of god. mundane chakra: kokab, mercury. spiritual experience: vision of splendour. virtue: truthfulness. vice: falsehood. dishonesty. correspondence in the microcosm: loins and legs. symbols: names and versicles and apron. tar

gative force. it is held by the qabalists that although each sephirah emanates its next in numerical order, that these two supernals of [page 238] the tree being once established, are reflected down it diagonally in a particular way. this is clearly indicated in the yetziratic text of this sephirah, wherein it says that hod "has no root by which it can cleave or rest, save in the hidden places of gedulah, from whence emanates its proper essence. gedulah, be it remembered, is another name for chesed. 2. binab is the giver of form. chesed is cosmic anabolism, the organisation of the units formulated by binah into complex, interacting structures; hod, the reflection of chesed, is in its turn a sephirah of form, and represents this coagulating principle in another sphere. mystical qabala page

ivine and infernal, sephirothic and qliphothic, are usually represented as they would appear if the obverse tree were a reflection of the celestial tree in a mirror at its base, reaching downwards in proportion as the other reaches upwards. we should get a better concept if we conceived of the two glyphs as inscribed upon either side of a sphere, so that if a pendulum swinging between geburah and gedulah (mars and jupiter) overreached itself in either direction it would commence to circle round to the reverse side of the globe and come into the sphere of influence of the corresponding averse sephirab. if it swung too far towards geburah (severity) it would come into the sphere of the burning and destroying forces and of hatred; if it swung too far in the direction of mercy it would come in

FULLER J F C SECRET WISDOM OF THE QABALAH

yin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so 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 h

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ess. these three centres form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss or barrier. while they are perfect and static in nature (at 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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

anctuary 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 "yhvh (yode-heh-vav-heh. keep the arm extended whi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

voke 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 vibrate "agla (ah-gah-lah. keep the arm extended whi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

wn- 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 "adni (ah-doh-nye. keep the arm extended while tra

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

- 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 "eheieh (eh-hey-yay. keep the arm extended while t

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

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 center of the pentagram and vibrate "yhvh (yode-h

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

itional 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 "yhvh (yode-heh-vav-heh. keep the arm extended whi

GOLDEN DAWN RITUALS K

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 take their pl

KNOWLEDGE LECTURE ONE

e 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 of the universe. 9. turning to the south, the same, but say ado

LIBER O

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. turning to the north, the same, but say alga (pronounce: ye-ho-wau

LIBER CHANOKH

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 have domini

LIBER LVII

ii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior 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, 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

LIBER O

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 (ix) turning to the north, the same, but say a g l a. pronounce

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

methratton, 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

irst properly 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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

creation of ideas; they correspond to activity and energy of thought. they have for adversaries the satariel, or concealers, the demons of absurdity, of intellectual inertia, and of mystery. the chief of the satariel is lucifuge, called falsely and by anti-phrase lucifer (as the eumenides, who are the furies, are called in greek the gracious ones. the fourth number is four. the fourth sephira is gedulah or chesed, magnificence or mercy. the key of solomon page 124 the spirits of gedulah are the 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 hea

MICHAEL FORD WITCHMOON

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 right hand belial; on my left hand leviathan; for about me flames the

MORALS AND DOGMA

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

mself intellection or thinking: and bainah, the passive _capacity, from which, acted on by the power, the intellection flows. this intellection is called daath: and it is the "word" of plato and the gnostics; the _unuttered_ word _within_ the deity. here is the origin of the trinity of the father, the mother or holy spirit, and the son or word. another trinity was composed of the fourth sephirah, gedulah or khased _benignity_ or _mercy, also termed father(_aba; the fifth, geburah _severity_ or strict _justice, also termed the mother(_imma; and the 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

erstanding _intelligentia. in this he characterized himself 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 gloriou

nima superior, from the world briah, which is the other letter _he; and neschamah leneschamah, from the world atsiluth, which is the yod of the tetragrammaton. and these letters [the sephiroth] were changed from the spherical form into the form of a person, the symbol of which person is the balance, it being _male_ and _female. hakemah on one side, binah on the other, and kether over them: and so gedulah on one side, geburah 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 le

en 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 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, wh

also to be noted, that the sephirothic tables contain still another numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the idea of the universe, the kabalah assigns a human form. in this, kether is the cranium, hakemah and binah the two lobes of the brain, gedulah and geburah the two arms, tephareth the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female 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. wherefor

evil and good are _in equilibrio, and it will 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 wi

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 the _finite_ but also the _infinite_ is present; and that the rigor of

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

e included the father, mother, and microprosopos, their issue. he, impregnated by vau, produced microprosopos, or seir anpin. wisdom, hakemah, is the principle of all things: it is the father of fathers, and in it are the beginning and end of all things. microprosopos, the second universal, is the issue of wisdom, the father, and binah, the mother, and is composed of the six numerations, geburah, gedulah, and tephareth, netsach, hod, and yesod; is represented under the form of a man, and said to have at first occupied the place afterward filled by the world briah [of creation, but afterward to have been raised to the aziluthic sphere, and received wisdom, intelligence, and cognition [daath] from the supernal wisdom and intellectuality. vau, in the tri-literal word, denotes these six member

wherefore the balance must needs be instituted, that there might be a root above, so that judgments might be restored and tempered, and live and not again die. and seven conformations descend; and all things become in equilibrium, and the needle of the balance is the root above. in the world yezirah, says the _pneumatica kabalistica [hebrew] denotes kether [hebrew, hakemah and binah; and [hebrew, gedulah, geburah, and tephareth; and thus vau is beauty and harmony. the _man_ is hakemah; the _eagle, binah; the _lion, gedulah; and the _ox, geburah. and the mysterious circle is thus formed by the sohar and all the kabalists: michael and the face of the lion are on the south, and the right hand, with the letter [hebrew, yod, and water; gabriel and the face of the ox, on the north, and left hand

e first [hebrew] of the tetragrammaton and fire; uriel and the face of the eagle, on the east and forward, with] and air; and raphael and the face of the man, on the west, and backward with the last [hebrew, and earth. in the same order, the four letters represent the four worlds. rabbi schimeon ben jochai says that the four animals of the mysterious chariot, whose wheels are netsach and hod, are gedulah, whose face is the lion's; geburah, with that of the ox; tephareth, with that of the eagle; and malakoth, with that of the man. the seven lower sephiroth, says the_ sch mezareph, will represent seven metals; gedulah and geburah, silver and gold; tephareth, iron; netsach and hod, tin and copper; yesod, lead; and malakoth will be the metallic woman and morn of the sages, the field wherein ar

place in which all things are contained. for the better understanding of the kabalah, remember that kether, or the crown, is treated of as a person, composed of the ten numerations, and as such termed arik anpin, or macroprosopos: that hakemah is a person, and termed _abba, or _father: that binah is a person, and termed _mother, imma: that tephareth, including all the nurnerations from khased or gedulah to yesod, is a person, called seir anpin, or microprosopos. these numerations are six in number, and are represented by the interlaced triangle, or the seal of solomon. and malakoth is a person, and called the wife of microprosopos. vau represents the beauty or harmony, consisting of the six parts which constitute seir anpin. the wife, malakoth, is said to be _behind_ the husband, seir, an

MOTTA MARCELO THE COMMENTARIES OF AL

me 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 have nothing

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

t 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 are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalist

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

one hand that includes the two other hands, chesed and gevurah. thus, although the torso is not a hand, since it serves to unify and harmonize the two real hands, it can be considered a figurative ghand. h this is the mystical meaning of gthe great hand, h3 gthe strong hand, h4 and gthe uplifted hand h5 between them, as mentioned in the zohar.6 the ggreat hand h is chesed, a synonym for which is gedulah( ggreatness h. the gstrong hand h is gevurah. the guplifted hand h is tiferet. corresponding to these are netzach-hod-yesod, the three legs. for netzach and hod are the two legs, and they are included together in their harmonizing entity, yesod, which thus functions as the third leg. this is the mystical meaning of the verse, gyou shall celebrate for me three festivals a year. h for malchu

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ositive qualities of two of the supemals with the addition of a third factor, a resultant which acts as a reconciling principle. in passing, i should add that planetary attributions 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 ter

eath 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 to the east of the universe. holding the dagger out before y

s 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 darkness of nat

hiereus (see chronicles 11. iii, 17 "and call the name on the right hand (of him who enters) jachin, and the name of that on the left, boaz" now boaz= strength, severity, binah, black pillar, and jachin= white pillar of mercy. so in making the qabalistic cross on your breast it is correct to touch the forehead and say ateh-thou art; the heart-malkuth; right shoulder, ve- geburah; left shoulder ve-gedulah, and with the fingers clasped on the breast say, le, olahm, amen (note: the following items and attributions are those which were formerly eliminated from the so-called knowledge lectures and rituals. they have been assembled here and added as an appendix since this was assumed to be more satisfactory than inserting them once again into the knowledge lectures. i. r) 82 the golden dawn: vol

and mercy; and it ruleth the sphere of the action of the planet jupiter. and a1 is the title of a god strong and mighty, ruling in glory, magnificence and grace. and the archangel of chesed is tzadkiwe prince of mercy and beneficence, and the name of the order of angels is chashmalim brilliant ones, who are also called the order of dominions or dominations. the sephira chesed is also called gedulah or magnificence and glory. in binah is the radix of red, and therein is there a red colour, pure and scintillating and flashing with flame which is reflected unto geburah. the sphere of its operation is called madim or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of

here of action of the planet mars. and elohim gibor is the elohim, mighty and terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. and its archangel is kamael the prince of strength and courage and the name of the order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a golden glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto tiphareth. thus is thefirst reflected triad completed. and the sphere of its operation is that of shemesh, the solar light, and bestoweth life, light and brillia

ace east 'in the earlier editions, an error was perpetuated with regard to the articipation of the officers, and the role of certain of them in this ritual. see the lntrokction to this section by anupassana. zelator ritual 143 hiero hiero <47> hiero hiero hiero hiero hiereus heg adonai ha-aretz? adonai melekh? unto thee be the kingdom and the power (cross on self) and the glory. malkuth, geburah, gedulah. he makes cross and circle with sceptre before him as he says malkuth, etc. the rose of sharon and the lily of the valley, amen. all give zelator signs. hiero goes to north, and sprinkles salt before the tablet, saying: let the earth adore adonai! hierophant leaves his place andgoes to north. he stands facing the cenfre of the tablet of the north and at a convenient distance therefrom, say

nd made tetragrammaton elohim to grow every tree 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 sephirah malkuth, and it has about it seven columns, and the four splendours whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity, and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the the golden dawn: volume ii book two hiero hiero hiero straight and narrow w

rubic angel sandalphon on the left hand of the mercy seat of the ark 160 the golden dawn: volume i1 book l b o <80> the wands are the directing forces of the positive and negative currents. the seven pointed heptagram or star alludes to the seven palaces of assiah; the crossed legs to the symbol of the four letters of the name. the surmounting crescent receives alike the influences of geburah and gedulah. she is the synthesis of the 32nd path, uniting malkuth to yesod. the oval of the 72 smaller circles refers to the schemhamporesch, or seventy-two fold name of the deity. the twelve larger circles form the zodiac. at the angles are the four kerubim which are the vivified powers of the letters of the name yod he vau he operating in the elements, through which you have just symbolically pass

lypse, the 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 twelve manner of fruits. and thus do the rivers of. eden form a cross, and on that cross the great adam, the son who the golden dawn: volume i1 book two 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, mother of all, the completion 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 thirtieth path "and above the shoulders of that great goddess is nature in her vastness exalted" the three equals eight grade of practicus is referred to the sephirah hod and the thirtieth and thirt

ass-word of this grade which is eloah, one of the divine names <116> it should be lettered separately when given thus- aleph, lamed he. unto this grade and unto the sephirah hod, the eighth path of the sepher yetsirah is referred. it is called the absolute or perfect path, because itis the means of the primordial, which hath no root to which it may be established, except in the penetralia of that gedulah (magxuficence) which emanate from the subsisting properties thereof. the distinguishing badge of this grade which you are now entitled to wear, is the sash of the theoricus with the addition of a purple cross above the white cross and the numbers three and eight within a circle and a square respectively, left and right of its summit- and below the number 32, the numbers 30 and 31 in purple

racticus come to the west of the altar. before you upon the altar is the 18th key of tarot which symbolically resumes these ideas. it represents the moon with four hebrew yods like drops of dew falling, two dogs, two towers, a <130> winding path leading to the horizon, and, in the fore-ground, water with a crayfish crawling through it to the land. the moon is in its increase on the side of mercy, gedulah, and from it proceed sixteen principal and sixteen secondary rays, which make 32, the number of the paths of yetsirah. she is the moon at the feet of the woman of revelations, ruling equally over the cold and moist natures and the passive elements of earth and water. it is to be noted that the symbol of the sign is formed of two lunar crescents bound together. it thus shows the lunar natur

sly makes banishing pentagram of his own element before the tablet, ending with grade sign. ch. ad. depart in peace unto your habitations. may there be peace between us and you, and be ye ready to come when you are called. ch. ad. makes banishing pent. of spirit and gives lvx signs. all face east and make qab. cross all saying together- all. unto thee tetragrammaton, be ascribed malkuth, geburah, gedulah, unto the a, amen. ch. ad. 1111 1 3rd ad. 1111 1 2nd ad. 1111 1 hiereus 1111 1 heg 1111 1 <198> ceremony of the= el grade of adeptus minor officers required: hief dept= merciful exempt adept. second de t, mighty adeptus major. third adpt= a, associate adeptus minor. candidate-hodos charnelionis. these officers should have attained at least these ranks and may be of higher grade. men and wo

. to what does it allude? to the fourth river of eden. what is the sign? the sign of the rending asunder of the veil. what is the word? peh. resh. kaph. tau. the whole word is paroketh, meaning the veil of the tabernacle. in and by that word, i declare the portal of this vault of the adepts duly opened (makes qabalistic sign of cross) unto thee, 0 tetragrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) unto the ages, amen. all make same sign and say same words. replace altar within vault, leave cross, cup and dagger in place outside for use in obli ation. close door of vault. three adepts take places and open in the= b grade. the vault door is thus opened and may so remain till close of ceremony. 1 t '1 'i ave, fratres et sorores. roseae rubeae. et aureae crucis. very

able to make our knocking heard. rep resenting the east, coming from the east, he faces the western world, bringing intuition with him; before him lies the symbolic body of our master c.r.c, our grand exemplar and founder- or at other times, the empty the golden dawn: volume 11 book three pastos, from which he has arisen, the chief adept. he has mars and geburah at his right hand, andjupiter and gedulah at his left hand. he faces venus in the west, the evening star, which represents the entry of the candidate who has toiled all day until the evening <284> at even he enters the western door of the planet venus, that sole planet unto whose symbol alone all the sephiroth are conformed. at "evening time there shall be light" the light of the mixed colours. so the newly admitted adept comes in

oly art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and of the darkness, pause. then take up the lotus wand, and pass between the pillars. make the zelator sign, and say: let us adore the lord and king of earth. adonai ha-aretz. adonai melekh. unto thee (make the qabalistic cross) be the kingdom, the power, and the glory <198> malkuth, geburah, gedulah, amen (trace the cross and circle in air with wand) the rose of sharon and the lily of the valley. amen. pass round the temple to the earth tablet in the north. make the invoking pentagrams of spirit, active and passive, and the lnvoking earth penta *hereafter, this form of opening the temple, up to the adoration, will be referred to as the formulu of opening by watchtower. it isanideal me

s on the right and on the left supporting me; splendour and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for yesod is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of malkuth are cleansed and consecrated, balanced and pure, in the might of thy name, adonai, to whom be malkuth, gedulah, geburah, the rose of sharon and the lily of the valley. vibrate the names in the following invocation by the formula of the middle pillar, and circulate it through the body. proceed slowly to make certain the power is invoked. hoor-po-hat-ist, thou lord of the silence. hoor-po-hat-ist, lord of the sacred lotus. 0 thou hoor-po-krat-ist (pause a moment or huo to contemplate the force invoke

and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god may the golden dawn: volume 111 book six be made obedient unto me. go direct to east without circumambulation. perform qabalistic cross. atoh, malkuth, ve geburah, ve gedulah, le olam, amen. before me raphael, behind me gabriel, on my right hand michael, on my left hand auriel. before me flames the pentagram, and behind me shines the six rayed star. atoh, malkuth, ve geburah, ve gedulah, le olahrn, amen. pass to the west of altar, and face east. imagine yourself as clothed in the god-form of thoth. make the sign of the rending of the veil, and use the exhortati

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

igns corresponded to the two pillars of the temple, jakin 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

eptenary, triumph, 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 sur

SEPHER YETZIRAH WESTCOTT

s are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division. the tenth path is the resplendent intelligence, because it is exalted above every head, and si

irnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame" the "thirty-two paths of wisdom" refer to the ten sephiroth and the twenty-two letters, each supplying a type of divine power and attributes. in my i

SIFRA DETZNIYUTHA

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 upwards

THE BLACK LODGE

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 master, for

THE MAGICIAN S KABBALAH

urth sephirah, is most often translated as mercy, or loving kindness. the translations include: mercy, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousness, benevolence, to do good, to show oneself kind, to insult, reproach. thus, in general it signifies the "giving forth" aspect of the universe or the "merciful king" aspect of god. chesed is also called gdvlh (gedulah, meaning greatness or magnificance, and is referred to under this aspect in the line of the "lord's prayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geb

ss or magnificance, and is referred to under this aspect in the line of the "lord's prayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, and the left and right shoulders as the kabbalistic cross. the god-name of chesed, al means also "unto, towards, and again refers to the dynamic aspect of god, or the expansive force of the cosmos. chesed is the first an

mbol of your true self, and visualise it blooming as the light comes to it. point tau move now to the right of the temple, standing in the south and facing east again. state; i have entered in, seeking mercy. visualise standing now in netzach, and the pillar of mercy extending outwards and away to chesed, and beyond to chockmah. when ready, turn to face west and, touching your left shoulder, say; gedulah this activates the pillar of mercy and identifies it with the actions of your left side and any movements you make with your left hand. thus is you were to use a crook and flail in an egyptian based ritual, you would hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ou

and visualise standing on a russet globe (malkuth. vibrate the sound malkuth("the kingdom. as you move the hand, visualise a line of light connecting each globe, which will finally form the cross (iii) bring hand to touch the right shoulder, and visualise a globe of light there. vibrate ve geburah("and the power (iv) bring hand across to the left shoulder and visualise another globe, vibrating ve gedulah("and the glory, which is another title of chesed (v) clasp hands in centre of chest, and vibrate le olam, amen("for ever, amen. 3. make the pentagrams about you as follows (i) still facing east, raise your right hand to over your head, and bring it down slowly to point in front of you, exhaling. as you do so, visualise drawing a line of energy from the radiant globe above your head. trace

THE MIDDLE PILLAR

er ten. 29. spiritual mastery. chapter three the qabalistic cross 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 w

gh all three were considered an indissoluble unity. but bearing in mind at all times the concept of the middle way by which the extremes of the opposites may be avoided, they chose as the word to express the higher self in ths slight ritual the second pronoun "thou" the other words employed are names of sephroth on the tree of life. geelurah or "power" is that center numbered five on the diagram. gedulah or "mercy" is the fourth.3 these two are the centers represented by the two lodge room pillars, the two opposites encountered in everyday life. it is of these two centers that speaks the ritual in junction already quoted about unbalanced severity being cruelty and oppression. malkuth is the tenth sephirah. it is translated by the word "kingdom" inasmuch as the ancients considered that man'

nations 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 their equal

whch the shaft of light is directed. this forms the first half of the exercise. some seconds pause should take place here, in order to visualize and feel as strongly as is possible 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. int

rmining to be affected neither by violent enthusiasms 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 shoul

qabalistic cross as presented on page 166 of the tree of life, page 53 of the golden dawn, or in part two, chapter nine of ths book. 2. the cross itself is a universal, pre-christian symbol. it is our belief that people have been crossing themselves, in one form or another, since the beginning of civilization. 3. the more common name for this sephrah is chesed, whch means "mercy" its other title, gedulah, means "glory" or "greatness" 4. the serpent is often a symbol of wisdom. on the qabalistic tree of life, the serpent of wisdom represents the paths that connect the various sephroth. in the story of the garden of eden, the serpent suggested that adam and eve eat fruit from the tree of knowledge. this means that they became sentient t m- ing beings who were set apart from "the unconsciousn

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 reason it is important that the student keep a

wn to the ground. imagine the light descending from the forehead to the feet. vibrate "malkuth (mahl-kooth-"the kingdom. touch the right shoulder and visualize a point of light there. vibrate "ve-geburah (v'ge-boo-"the power. touch the left shoulder and visualize a point of light there. see the horizontal shaft of light extending from the opposite shoulder to join this point of light. vibrate "ve-gedulah (v'ge-doo-lah "tlze glo y. imagine a completed cross of light running from head to feet and shoulder to shoulder. bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying or interlocking the fingers. vibrate "le-olahm, amen (lay-oh-lahm, ah-men "forever, unto the ages. the lesser banishing ritual of the pentagram stand and face

magician performs what is called the qabalistic cross. ths rite creates a cross of living divine light within the magician's aura. this cross is based upon the qabalistic tree of life, containing the spheres of kether, malkuth, geburah, chesed, and tiphareth. these also represent a balancing of the four elements within the magician's aura: kether/ air, malkuth/ earth, geburahl fire, and chesed or gedulah/water. and although the name of tiphareth is not vibrated, the balancing element of spirit is indicated by placing the hands over the heart area. after the qabalistic cross, the magician traces the lesser banishing pentagram in all four quarters, beginning in the east and walking clockwise. the symbol of the pentagram refers to the four elements-crowned and completed by the fifth element o

ever, amen.4 this is only slightly different from the qabalistic cross, which states (in english: thou art the kingdom and the power and the glo y, the world forever, unto the ages. amen. the word atah("thou art) is linked to the sephrah of kether, whose divine name is "i am" malkuth("the kingdom) is the tenth sphere on the tree. v'geburah("and the power) refers to the fifth sephirah of power. v'gedulah, whch means "and the glory" refers to chesed since "glory (or "magnificence) is another title of chesed. le-olahm, amen means "forever unto the ages" 7 2 iss very similar to the chstian sign of the cross. one important difference between the christian cross and the qabalistic cross is that in the hermetic version, geburah or "the power" is attributed to the right shoulder, while in the chs

ibrate "adonai" and the angelic names "auriel and "phorlakh" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the gnomes: holy art thou, lord of the earth, which thou hast made for thy footstool. adonai ha-aretz, adonai melekh. unto thee be the kingdom, the power and the glory. malkuth, geburah, gedulah. amen. the rose of sharon, and the lily of the valley. 0 thou who hidest beneath the earth, in the valley of gems, the marvellous seed of the stars. live, reign, and be thou the eternal dispenser of thy treasures, whereof thou hast made us the wardens. amen. part vi: circumambulation 1. circumambulate7 the light. see all the power in the feet center. see it rush up like water powerfully pu

bar and a deep inhalation at a double bar. all notes are written as whole notes. in practice, the notes should have equal or similar length and emphasis. sing slowly and reverently. smiling while you sing gives a sweeter tone to your voice and greater clarity and power to the words "make a joyful noise unto 717' all ye hosts" musical setting for the qabalistic cross malkuth a 5 l n ve geburah ve gedulah 1- 2 3 t 1 n 1- 2 7 v 5 n ve-ge bu oo ra ah ve-ge du oo la ah le olahm 5 y t 5 a le aa oh la am amen n a 7 ah mm en figure 17: the musical qabalah: the qabalistic cross. lesser ritual of the pentagram divine and archangelic names yhvh' 7 7 7 yod he vav he adonai n 7 3' ah do na ee eheieh n 7' 7 eh he ee eh agla n a 5 n ah ga 11 ah raphael 1 b n 5 ra ph ah el gabriel a 3 1 9 n 5 ga bu rr ee

f creation consisting of chokrnah and binah and attributed to the element of water. chakra: sanskrit word meaning "wheels" or "lotus flowers" refers to energy centers w i t h the aura that correspond to certain glands or organs within the body. chassan: hebrew angel associated with the element of air. chesed: hebrew word for "mercy" referring to the fourth sephrah on the tree of life. also called gedulah which means "greatness, magnificence" chiah: in qabalah the part of the soul located in chokmah which is described as the life force, divine will, and source of action. circulation: movement in a circle or circuit. in the middle pillar exercise, light or energy is circulated around and through the body. circumambulate: to "walk around" especially as part of a ritual. chokmah: hebrew word f

ave been repressed. gabriel: hebrew archangel of elemental water. galgal: hebrew word meaning "whirling" the plural form is galgalim, referring to the sephiroth as they exist withn the human aura or sphere of sensation. geburah: hebrew word for "power" or "severity" referring to the fifth sephirah on the tree of life. the phrase ve-geburah, meaning "and the power" is used in the qabalistic cross. gedulah: hebrew word for "greatness, magnificence" a title of chesed. the phrase ve-gedulah, meaning "and the glory" is used in the qabalistic cross. gematria: a form of hebrew numerology that uses the numerical values of the letters of the hebrew alphabet. gevurah: see geburah. gnomes: elemental spirits of earth. great work: a term borrowed from alchemy's magnum opus. refers to the path of human

THE BINDING OF SHADOWS

oking 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 hand belial; on my left hand leviathan; for about me flames th

TYSON DONALD NEW MILLENNIUM MAGIC

while the right side of the tree was 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 t

t 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 correspond with the left shoulde

nd into the air overhead. this prayer is based on the ending of the lord's prayer (matthew 6:13. the founding members of the golden dawn, recognizing that the end of the lord's prayer was essentially kabbalistic and referred to the sephiroth on the tree, mod- ified it to suit their own particular notions of how the tree should be applied to the human body. they inverted power (geburah) and glory (gedulah, or chesed, putting geburah on the right side and gedulah on the left side of the body. here, geburah has been restored to the left and gedulah to the right of the body. in addition, the crown (kether) has been added to the prayer to complete the for- mula of the cross upon the body, and on the tree of the sephiroth. also, in the golden dawn the kingdom (malkuth) was linked to the "breast

TYSON DONALD SOUL FLIGHT

ectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which emanates its own proper essence" chapter thirteen: pathworking 233 9. yesod (foundation) divine name: shaddai el chai (the almighty living one) archangelic name: gabriel correspondence: moon "the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity

TYSON DONALD THE MAGICAL WORKBOOK

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 energize your aura, and sense that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body. conceive this ray to be a laser be

ith 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 amen means "truly" the complete hebrew text of the kabbalistic cross was translated in the original golden dawn documents by the english words "thou art the kingdom, and the power, and the

e words" the crown" to indicate that 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 standin

f 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 breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

uch your right index finger to your right shoulder and with another small portion of the breath vibrate the syllables of the hebrew words we-gebtlrah 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 we-gedulah 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. 162 moving exercises visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser

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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

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 breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a lase

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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

f infinite length. touch your right index finger to your right shoulder and vibrate the syllables of the hebrew words ve-geburah briefly with force. 252 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 ue-gedulah 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. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level ofyour armpits. conceive this ray to be a laser beam of infinite lengt

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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

f infinite length. 280 moving exercises 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 the universe. visualize a white ray extending from the glowing sphere of your heart-center horizontally to the left and right so that it passes out the sides of your body below the level of your armpits. conceive this ray to be a laser beam of infinite leng

TYSON DONALD THE POWER OF THE WORD

uarter 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 object, the beginner in magic runs into a perplexing diff

ton 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 tree. tiphareth lies in the midst of the central pillar. it is commonly translated "beauty" it is the sephirah of the messiah. an alternate title is the king. this simple cleansing and cen

WESTERN MANDALAS OF TRANSFORMATION SR AL

ation of independence; we have four branches of government; presidents have four-year terms. qabalistically, the number four represents perfect equilibrium and is often represented by a cross or a cubic stone. this stone, according to levi, is the keystone of the temple, or the structural foundation of masonry and occultism. on the tree, it is represented by the sephirah of chesed, often known as gedulah (gdvlh, which means majesty or magnificence. gedulah has a numerical value of forty-eight, or 12x4, which suggests the multiplication of the powers of the four elements by the twelve signs of the zodiac. the divine name attributed to this sephira, al or el, is the ending of many angelic names. in her book archetypes on the tree of life, which examines case's interpretation of the tarot key

void or exterior swelling, as well as pupil of the eye (d 'olivet. there is a hidden connection with this idea and ayin, which is the hebrew letter that means eye, as well as surface appearance, and mammon or wealth. another root word is gaa (ga, which means proud or haughty, and is one of the negative characteristics of jupiter. pride is often associated with the power and authority of majesty (gedulah) on the physical plane. these correspondences are listed at the end of this chapter. the divine name attributed to chesed is ab el, a combination of the two divine names we have already examined in some detail (see chapter five for the name ab. it's numerical summation is thirty-four, the magic number of the kamea, and it's meaning is god the father. it's sigil on the jupiter kamea is two

s chapter. the divine name attributed to chesed is ab el, a combination of the two divine names we have already examined in some detail (see chapter five for the name ab. it's numerical summation is thirty-four, the magic number of the kamea, and it's meaning is god the father. it's sigil on the jupiter kamea is two arrows descending down (see figure 6-b, demonstrating the beneficent influence of gedulah personified as god the father pouring forth his majestic graces. one of the most powerful affirmations of dr. case was the one corresponding to chesed on the tree of life, from his famous "pattern on the trestle board (a complete copy of which can be found in his true and invisible rosicrucian order, p. 158: from the exhaustless riches of its limitless substance, i draw all things needful

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

aton 26 became 2 and 6, or 8, so every number was reducible to a primary numeral. in this manner, within certain restrictive laws, every word had analogies with certain others. thus ab father 1 and 2 are 3, ihv jehu 10 and 5 and 6 are 21, 2 and 1 are 3. al shdi, al shaddai, god almighty, 1, 30, 300, 4, 10 or 345, becomes 12, and then 2 and 1 are 3. hva or hoa 5, 6, 1 are 12, and then 3. and gdvlh gedulah 3, 4, 6, 30, 5 are 48 and are 12 and 3. another method of substitution leading to results of an opposite character is the substitution in any word of similar letters of another group, hard for soft, or sibilant for dental; thus in tm=perfect, exchange th for t, and obtain thm, meaning defiled. shan, secure, tranquil, becomes san, battle; shkl, wisdom, becomes skl, foolish. in the word shad

eyeh asher eheyeh, al, jah, jehovah, elohim, jehovah sabaoth, el chai and adonai. ahih ashr ahih; ih; ihvih; al; alhim; ihvh tzbavt; al chi; adni, or 4, 3, 4, 2, 5, 2, 5, 4, 5, 2, 2, 4=42. it is very curious that the ten sephiroth which denote the attributes of god will show, when these letters are added together, and a v added for and before the last one, this same number 42; if chesed be called gedulah, as was common among kabalists. 45. the number of adam, adm. the world is preserved for the sake of 45 righteous persons. chullin, 92. 48. there have been 48 prophets in israel. 48 cities were assigned to the levites. 49. moses received 49 reasons for the cleanness and uncleanness of each thing; so says the talmud. 50. the number of the gates of binah (binh) the understanding. the kabalah

Return to Occult Library Index



Related Matches
adam adept adepts adonai ages air altar amen angels angelic archangel aura balance banishing binah chesed chokmah circle cross crown daath dagger divine dogs earth east eden element elements elohim emanates energy evil father fire force forces forehead form forms gabriel geburah gevurah gedulah god golden heart hebrew hexagram hiero hod holy human infinite intelligence invoking jupiter qabala kabbalistic qabalistic kadmon kether king kingdom knowledge lord magic magus male malkuth mars melekh mercy mind moon mother mystical nature netzach north order passive paths pentagram pillar pillars planet positive power powers primordial queen ritual rituals rose salt sephira sephirah sephiroth seven severity soul south sphere spirit spiritual supernal symbol tablet tarot temple tetragrammaton three tiphareth tree triad triangle universe vault veil venus vibrations wand water waters west white wisdom world yesod yod


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