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er on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate eg

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

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

chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from malkuth through yesod and tiphareth to kether on the central pi

here of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and m

l passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod

word is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h hod splend

3 8 INITIATION CEREMONY

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

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

t is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, be

0 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers pa

the 30th path of the sepher yetzirah. which answereth unto the letter resh is called the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivid

extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, a

to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 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 th

aking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. t

4 7 INITIATION CEREMONY

altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it i

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

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

ALEISTER CROWLEY BOOK OF LIES

t, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa

ALEISTER CROWLEY LIBER 777

chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation

the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

erefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol

w of supply and demand, passed a unanimous resolution calling for the immediate repeal of that iniquitous measure! every person, whatever his grade in the order, has also a "natural" grade appropriate to his intrinsic virtue. he may expect to be "cast out" into that grade when he becomes 8 degree= 3square. thus one man, throughout his career, may be essentially of the type of netzach; another, of hod. in the same way rembrandt and raphael retained their respective points of view in all stages of their art. the practical consideration is that some aspirants may find it unusually difficult to attain certain grades; or, worse, allow their inherent predispositions to influence them to neglect antipathetic, and indulge sympathetic, types of work. they may thus become more unbalanced than ever

ammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they should burst from the magician almost despite himself- so great should be his reluctance<power of these words to awaken the suppressed subconscious libido> t

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

columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc. 376 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would pla

hese 24 banishings make three circumambulations widdershins, with the signs of horus and harpocrates in the east as he passes it. 410 9. let him advance to the square of malkuth in the tau, and perform a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and let him know that such rituals include the pronunciation of the appropriate names of god backwards, and also a curse against the sephira in respect of all that which it is, for that which distinguishes and separates it from kether. 12. advancing to the squares of binah and chokmah in turn, let him banish these

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ays of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid ta

utions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then, suppose the pentagram gets busy, 13 x 5= 65, what then? now don't you dare to come round crawlin

ALEISTER CROWLEY MEDITATION

e, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "ling

ALEISTER CROWLEY SEPHER SEPHIROTH

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

heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profess

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

hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see

50) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim mm( wing, skirt; win

s rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns c

wcx sons of adam mygwn(t 580 rich ry( ancient qyt( the scapegoat; he-goat; demon; shaggy, hairy (lev. 16:22) ry# the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermit #wrp stibium (a type of kohl *kwp 589 greenness, verdure pn( nw#l b) first splendour: a title of kether nw#)r dwbk 590 rib (gn. 2:22) t(lc to bring forth abundantly; creeping thing, moving creature cr# 594 the stone of israel (gn. 49:24) l)r#y nb) 598 our iniquities wnyt

nroth, i.r.q. 878) myn#w# eternity; world; an adult *mlw( 707 rim *ndb) strength; wealth; trouble, sorrow; heliopolis (cf. 51 *nw) species, kind *nz long, tall *kwr) 708 the angel of the covenant tyrbh k)lm perdition tx# an ear *nz) grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788 *nx libra: the scales *mynz)m beni elohim, sons of the gods: the angelic choir of hod *myhl) ynb a name of god *myhl) hwhy hy hyh) blessed *kwrb 709 the seven double letters t r p k d g b 710 a cave tr(m six (ch) ty# hidden, secret rtsn tried by fire; a watch-tower *nxb excellence, sublimity, glory, pride *nw)g to darken, dim *mm( 711 adon: master, lord *nwd) nothing; not *ny) the belly *n+b wealth *nwh hwhy of the gods is one hwhy *dx) hwhy myhl) hwhy prolonged; grew long *kyr

ies, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the r

hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the profuse giver: a title of kether lz tt chief, duke; guide *pwl) 838 to pass, renew, change *plx the world of mevetbau: the natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h *mybwrk 839 the ancient among the ancient *nybsd )bs 840 pearl: a title of malkuth *nynp 841 praises, psalms twlht face, countenance *nypn) 842 aralim, mighty ones: the angelic choir of binah *myl)r) spirit of lives *myyx xwr 843 that goes on foot *mylgr 844 intellectual virtues mylk#h twxkh 845

ALEISTER CROWLEY THE QABALAH

ed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third tr

ALEISTER CROWLEY EQ I 5

hen called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the t

ery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it

ALEISTER CROWLEY EQ I 5

ext three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the sva

ALEISTER CROWLEY EQUINOX EQ I 1 2

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

ALEISTER CROWLEY EQUINOX EQ I 2 2

pt speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:

nd here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elem

be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in n

side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "geniu

6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s

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

he present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the portal of the v

an circumscribed equilateral triangle pointing upward. the triangle is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, and the prepa

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

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

ALEISTER CROWLEY EQUINOX EQ I 2

columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eigh

ALEISTER CROWLEY EQUINOX EQ I 3 2

final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:aleph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet the mighty intelligence of kokab; by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy

e of art. tiriel, in the name of elohim tzebaoth, send to us in form material this spirit taphthartharath. tiriel, in the name of beni elohim, send to us in form material this spirit taphthartharath. tiriel, in the name of michael, send to us in form material this spirit taphthartharath. tiriel, in the name of raphael, send to us in visible form this spirit taphthartharath. tiriel, in the name of hod, send to us in visible form this spirit taphthartharath. o tiriel, tiriel: in all the mighty signs, and seals, and symbols here gathered together, i conjure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enter

re thee unto more manifest appearance, o thou spirit, taphthartharath. by the name of michael, and in the name of michael, by and in that name of michael, i bind and conjure thee that thou stand forth very visibly, endowed with an audible voice, speaking truth in the language wherein i have called thee forth. let iahdonhi, elohim tzebaoth, michael, raphael, beni elohim, tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance

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

l triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny o

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

lliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the supernals.15 horus hath the wand of osiris his father. osiris hath the wand of isis his mother. note especially mercury in virgo: the thoth-wand f

l against authority and be slack in exercising it "geburah" which would display its strength and boast thereof "tiphereth" which would be normally the mere human will. 21 the sword, the ten sephiroth. the serpent, the twenty-two letters: together the thirty-two paths "netzach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah 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 b

not slain the incubus of the supreme, and sought a greater independence by refusing to look at the clouded summit of the mountain whilst the lower slopes were unclimbed. instead he said to himself, the next step is god to me, ay! god, and very god of very god: there is no other god than he.30 thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer 235 hod, the splendour of the mighty waters, the ever-flowing and fluctuating desires of life, which contains all the colours of the opal, each brother light dissolving into its sister counterpart, according as the position of the aspirant changes. here he learnt of the deceptions of desire; how they change, and only exist by perpetually changing. yet also here he learnt how to slay them by wedding th

the king, and the captain of the guard, and even the chief eunuch who sleeps across the threshold of the queen's bed-chamber, may lose the kingdom he has all but won amongst the soft seducing cushions of a fair woman's couch, and only awake from his foolish sleep as the mallet drives the nail through his unguarded head. more valiant men have fallen in netzach than ever fell in malkuth, yesod, and hod combined, and more will fall in tiphereth than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as a

ALEISTER CROWLEY EQUINOX EQ I 3

vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic

ekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dccl

meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending verti

se words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic

nterrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja

ALEISTER CROWLEY EQUINOX EQ I 4

ht truths.227 the first is: i "right comprehension or right views" right comprehension is the first practical step in carrying 143 out the four noble truths, that is in the understanding of the three characteristics- the three fundamental principles of buddhism. besides representing malkuth, the four noble truths (viewed in an elementary manner) represent the four lower sephiroth- malkuth, yesod, hod and netzach, the state of right views carrying with its attainment a transcendency over all wrong views, that is to say all crude and unskilful views, all dogmas, assertions, all doubts, which are as unfertile as the elements are when uncombined, by applying to them what we have termed elsewhere the pyrrhonic serpent of selection. the attainment of right views is arrived at in three successive

sive way of attributing the noble eightfold path to the tree of life is as follows: the first and second steps- right comprehension and right resolution, may from their purging nature fitly be compared to yama and niyama and also to the earthly and lunar natures of malkuth and yesod. the third and fourth- right speech and right action, in their yearning and striving are by nature as unbalanced as hod and netzach which are represented by fire and water and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be compared to tiphereth in its solar aspect or to the manipura chakkra. the sixth and seventh stages- right effort and right tho

ALEX SANDERS THE KING OF THE WITCHES

or five years or so she travelled with him. when their first child alex was born, he too made the tour of the music halls and theatres. soon, however, harold sanders became increasingly 10 addicted to alcohol, and during an engagement in argyllshire he appeared on the stage drunk. he was instantly dismissed. his reputation preceded him-never again as he able to et work in the theatre. he became a hod-carrier and the fanuly rented the terraced house in grape street, manchester, until they had saved enough to move to chorlton, now it was one long struggle to keep heads above water. harold took private pupils for lessons on the comet, and sometimes worked for prize brass or silver bands at week-ends. but frequently he took refuge in drink, distressing his wife and terrifying his children. han

AN INTRO TO STUDY OF THE KABALAH

e reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, 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

BLAVATSKY H P COSMOGENESIS

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

BLUE EQUINOX

ou really mean .reflection on love .jones. night thoughts .idle thoughts of an idle fellow. it.s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn.t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions..o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a

BOOK T

les are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus: above and below them are the symbols sun and virgo for the decan. over-careful in small things at the expense of great "penny wise and pound foolish: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of hb:h (skill: prudence: cunning. therein rule those mighty angels hb:akayh and hb:khthal. xxv. the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus and there are rosebuds on the branches as well as flowers. venus and virgo above and below. complete realization

ittarius for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. swiftness, rapidity, courage, boldness, confidence, freedom, warfare, violence; love of open air, field-sports, gardens and meadows. generous, subtle, eloquent, yet somewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of hb:y (hasty communications and messages; swiftness. therein rule the angels hb:nthhyh and hb:haayh. xxxiv. the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above

three lowest, which later are not yet filled. the three uppermost are quite empty. at the top and bottom of the card are symbols saturn and pisces. temporary success, but without further results. thing thrown aside as soon as gained. not lasting, even in the matter in hand. indolence in success. journeying from place to place. misery and repining without cause. seeking after riches. instability. hod of hb:h (success abandoned; decline of interest. the angels ruling are hb:vvlyh and hb:ylhyh. xliii. the lord of material happiness nine of chalices a white radiant angelic hand, issuing from a cloud holding lotus or water-lilies, one flower of which overhangs each cup; from it a white water pours. cups are arranged in three rows of 3. jupiter and pisces above and below. complete and perfect r

when ill dignified, these qualities produce malice, pettiness, and domineering characteristics. patience in detail of study; great care in some things, counterbalanced by equal disorder in others. impulsive; equally fond of giving or receiving money or presents; generous, clever, acute, selfish and without strong feeling of affection. admires wisdom, yet applies it to small and unworthy objects. hod of hb:v (narrow, restricted, petty, a prison. therein rule the angels hb:vmbal and hb:yhhal. lii. the lord of despair and cruelty nine of swords four hands, as in the preceding figure, hold eight swords nearly upright, but with the points falling away from each other. a fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. no rose at all is shewn, as if it wer

BOOK OF BLACK SERPENT

s like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind d

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

CASE PAUL F THE BOOK OF TOKENS

the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pi

lost thyself. and having lost thyself. then shalt thou find thyself again, and shalt be one with me, thy lord and king. thus shalt thou learn the secret of the restoration of the king unto his throne [122] m e m 6 and in this path of stability shall my knowledge of roots of being be united to the glorious splendor of the perfect knowledge which is established in the mirror of the clear waters of hod. for when the surface of those waters is disturbed by no slightest ripple of thought. then shall the glory of my self, which is thy true self, be mirrored unto thee [123] comment on mem* m e m, pronounced mayim. transcribed as "m. the number 40. meaning: water. the stable intelligence. 1 the letter-name mem, m i m, means water. in the book of formation the element of water is assigned to this

othing, and not the number nine, ten and not eleven. comprehend this great wisdom, understand this knowledge, inquire into it and ponder on it, render it evident and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully

p e h, pronounced pay. transcribed as" p. the number 80. meaning: mouth. the exciting intelligence. 2 here as elsewhere in these meditations our author regards the process of manifestation as being one in which the life-power realizes itself. 3 this paragraph refers to the 27th path of wisdom, called the "active or exciting intelligence, which joins the sephirah netzach, victory, to the sephirah hod, splendor. the fourth paragraph continues the same theme. 5 "destruction is the foundation of existence. the letter peh, as a single character, is the number 80, and 80 is the enumeration of yesod, i s v d" foundation. on the tree of life the sephirah yesod represents the reproductive organism of the heavenly man. the process which begins the generation of a human or animal body is primarily a

intelligence. 1 the first paragraph rehearses various names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah is the lowest of the four qabalistic worlds. this paragraph begins with the attribution of the physical sun to the letter resh. it goes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings

CLARIFICATION OATH

ed to me" i further understand that harming myself not only places myself in jeopardy, but also my brothers and sisters of the body of christ, for when we harm ourselves, we harm all. therefore, i understand the irresponsible use of drugs, alcohol, or any substance that causes complete loss of control as being counterproductive to my growth, and the growth of the body as a whole! in accordance to hod "i will always display brotherly love and forebearance to the members of the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear

DAVID ICKE CHILDREN OF THE MATRIX

ation of the chaldeans, his chosen people; he was sacrificed and descended into the underworld and he will return in a "second coming" to establish a new heaven and a new earth. almost exactly what the christians say about jesus. james churchward says, incidentally, that the chaldeans were a "sect, not a "people. the scandinavian legend says that balder had a spear of mistletoe thrust into him by hod, a blind god. the christians say jesus had a spear thrust into him by the blind centurion, longinus. the ides of march, or march 15th, was the day devoted to hod by the ancients and this is the same day the serpent cult leaders of the christian church chose as the feast day of the "blessed longinus"!6 the obsession that hitler and the nazis had with possessing the "spear of destiny" relates to

DAVID ICKE THE BIGGEST SECRET

nd some of the blood of jesus fell on his eyes and cured his blindness.longinus was converted and spent the rest of his life breaking up pagan idols. yeah,sure he did. centurions were not blind and could not have done their job if they were,and once again we find this story is a repeat from earlier versions. the scandinaviansaviour, balder, son of odin, had a spear of mistletoe thrust into him by hod, a god whowas blind. march 15th, the ides of march, was when many pagan saviours also died.this day was devoted to hod and later became a christian feast day to the blessedlonginus!30 youve got to laugh, really.the symbol of the fish is a theme throughout the gospel stories and this is symbolicof nimrod/tammuz, the father-son, of babylon. another reason for jesus as a fish couldbe the astrolog

DION FORTUNE MYSTICAL QABALA

ii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do

aw who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek

n philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the pl

the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the red

od in the dream-analysis of analytical psychology. we might describe it as the symbol-using power of the subconscious mind. it is an instructive experiment to toss a mass of irrelevant symbolism into the mind and watch it sort itself out in meditation upon the tree, rising into consciousness in long association-chains like dream analysis. 28. netzach is the sphere of the goddess of nature, venus. hod is the sphere of mercury, the greek analogue of the egyptian thoth, lord of books and learning. observing their opposition, we shall expect to find two different aspects represented in them, these finding their equilibrium in a third, yesod, the sphere of luna. we see then a triangle composed of the lady of nature, the lord of books, and the mistress of witchcraft; in other words, subconscious

rds, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with h

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

estroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say femin

hareth and psychism in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. let us recapitulate these again for clearness' sake. mathers calls the first trinity of kether, chokmah, and binah the intellectual world; the second trinity of chesed, geburah, and tiphareth the moral world; and the third trinity of netzach, hod, and yesod the material world. to my way of thinking, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is iden

not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my term, ethical triangle; but with the term material world for the trinity [page 60] of netzach, hod, and yesod i emphatically disagree, for this term belongs exclusively to malkuth. these three sephiroth are not material but astral, and for this trinity i propose the term astral, or magical world; it is not well to wrest words from their dictionary meaning, even if you define your use of them, and this mathers has not troubled to do. 17. the intellectual sphere is not so much a level as a pi

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t is more probable, however, that they are a corruption of the latin hoc est corpus (this is my body, words spoken during the act of transubstantiation in the roman catholic mass. the term has been used since the seventeenth century as a preface to the tricks of conjuring magicians. conjurers used to introduce tricks with the sham latin formula, hocus pocus, tontus talontus, rade celeriter jubeo. hod the name assigned in the jewish mysticism of the kabala to the number eight. it means eternity .that is, the eternity of the conquest achieved by mind over matter, active over passive, or life over death. hodgson, richard (1855.1905) one of the leading members of the society for psychical research (spr, london. hodgson was born september 24, 1855, in west melbourne, australia. he studied at th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that which thou art and thou shalt be, o ketheriel! tschim, assist me in the name of saddai! cherubim, be my strength in the name of adonai! beni- elohim, be my brethren in the name of the son, and by the power of zebaoth! eloim, do battle for me in t

he spirits of men. in jewish rabbinical legend of the angelic hierarchies, raphael was the medium through which the power of tsebaoth, or the lord of hosts, passed into the sphere of the sun, giving motion, heat, and brightness to it. as one of the angels named in the ancient writings, raphael reappears in the kabalistic literatures of the middle ages. as an archangel, raphael was identified with hod, one of the ten sephiroth iminated by the ein soph (god) who implements god s creative purposes, in this case healing. he then reappears in a variety of magical operations of ceremonial magic and is one of the four angels called upon in, for example, the basic ritual of the pentagram which was taught to neophytes in the hermetic order of the golden dawn. the name raphael was also adopted by pi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

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

FRATER U D PRACTICAL SIGIL MAGIC

anetary cameas/ 111 the magical cameas of the planets( gtables h) and the seals and sigils of the planetary powers, intelligences and demons (following agrippa of nettesheim, de occulta philosophia, vol. 2, 1533) table of saturn numbers hebrew letters seals or characters of saturn his intelligence his demon divine names in accord with the numbers of saturn numbers divine names in hebrew 3. ab. 9. hod. 15. yah. 15. hod. 45. ext. tetragrammaton. 45. agiel, intelligence of saturn. 45. zazel, demon of saturn. 112/ practical sigil magic table of jupiter numbers hebrew letters seals or characters of jupiter his demon his intelligence divine numbe e names in hebr. 1 f. 1 f. namombers of ju es in acc rd with the nu piter rs4. divinabba ew. 16. 16. 34. el ab. 36. iophiel, in telligence o jupiter em

number eight. 64. din. 64. dani. 260. tiriel, intelligence of mercury. 2080. taphthartharath, demon or mercury. 118/ practical sigil magic table of the moon numbers hebrew letters constructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t, defined the numerical value of the name, the sigil is made by going over the chosen planetary camea. obviously, the same nam

FULLER J F C SECRET WISDOM OF THE QABALAH

gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences

sive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the left leg and thigh of macrocosmos. by triumph and glory, we comprehend extension, multiplication and force; because all the forces which were born into the universe went out of their bosom, and it is for this reason, that these two sephiroth are called: the armies of yhvh. 18 (9) dvsy yesod, foundation. this sephirah is the seat of the generative principle. ev

trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pill

t is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh

rone, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 25 this world is seemingly the abode of tetragrammaton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divided the light from the darkness h refers to the yetziratic world; and gelohim called the light day, and the darkness he called night h refers to the assiatic world. thus the whole process of creation

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

as the members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of th

GILBERT THE MAGICAL MASON

ird sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another a

a combination of stability and change. nothing is immortal in its form, noting is changeable in its essence.theephermeral may livebuta day,butits type is immortal. let us reveal these diverse phenomena. existence is the cause of that which manifests itself in effect, eternal order proves eternal wisdom. progress in formation announces the intelligence, always fruitful and always actively at work. hod proves chokmah, netsach is the demonstration of binah, as malkuth is the peremptory reason for the existence of kether.thelaw of creation proves the existence of a law-giving creator.112themagical masonthekingdom proves the existence of a king, of whom we can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three

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

blems.,atziluth an axe of green jade, yechidah yod kether neter a god or deified manira shining form (but briah may be good or bad) neshamah khou heh ph bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark or hidden sekhem one, or power of the god ka, the personality; man with tzelem arms up. a shadowmkhaibitform-afan malkuth heh assiah guph khat a limp dead fishfinalmaterial man28. man's bloodandgenerationthe german rosicrucian theosophist, rudolph steiner, the author of several very instructive books in regard to man's origin, constitution and destiny, has issued a little

GILBERT THE SORCERER AND HIS APPRENTICE

ads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose forms are those of corrupting, loathsome bull-men, linkedtheqliphoth of the qabalah 29together. thereunto are also referred nachashiel, evil ser255 pents, and obriel

ance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no. 11) the

worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form th

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

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

GILBERT R A THE MASONIC CAREER OF A

onnection with its purposes and will at the proper time constitute two further rites for the completion of the existing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.1

GNOSTIC CATECHISM

onnection with its purposes and will at the proper time constitute two further rites for the completion of the existing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.1

GNOSTIC HANDBOOK

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear

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

esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this w

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

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

bim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical

tic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. belie

GOLDEN DAWN RITUALS ENOCHALL

ntinuance (cf. nuam. mian: 3663/ continuance. miao: angel, companion of iaom, also see misao. mica olz: mighty. micalolz olpirt: mighty light. micalp: mightier (cf. cruscanse. micaelazodo: power/ powerful/ mighty (cf. canse, drilpa lonsa. micalzo pilzin: mighty in the firmament of waters. micalzo: mighty/ power/ in power/ powerful. micaoli: mighty. 37 micaolz: are mighty/ mighty. michael: name of hod outer heptagon. micma isro: behold the promise of. micma: behold/ behold the. mid: cacodemon of fire angle of water tablet. mii: cacodemon of earth angle of water tablet. miinoag: corner. miketh: wisdom) mio: cacodemon of fire angle of air tablet. mip: cacodemon of earth angle of water tablet. mire: torment (n. mir pizin babalon: a torment to the wicked. mir: cacodemon of air angle of earth ta

GOLDEN DAWN RITUALS K

i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study i

GOLDEN DAWN RITUALS ZAM13

i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study i

GOLDEN DAWN RITUALS ZAM8

, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x j mal 10 kuth t m k w l 6 taking the yetziratic attributions and placing them in combination with the former diagram, we arrive at a satisfactory analysis compounded of both scales of interpretation. note that the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays. if we further place these within the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (ex

GREY W G CONDENSATION OF KABBALAH

. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy in a masculinized direction was termed netzach, victory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far, but in order for this to be fulfilled, something will be needed to appreciate and realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or developed in order to make it worthwhile for projection further toward materialisation. since another sphere-concept had to complete the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to

, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the sphe

this control must extend to time, space, and events, the main components of cosmos. that is to say any image or creation of the path-traveller s consciousnessmust stay in duration for as long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of vic

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

on for complete safety. the magician's first line of defense is the triangle of art. this is the space wherein to evoke the demon to visible appearance and to constrain it during the ritual. according to rosicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers of angles correspond to the nature of the force. for example, the evocation of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this va

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

line, which described the 8th material. the two accounts that follow next, after naming eight material ingredients, bring in the holy breath or spirit as something additional, to which this gift of grace would fairly correspond. another as. version, given in suppl, from the saturn and solomon (thorpe s anal. p. 95, ed. kemble p. 180, is worth comparing: here foldan pund becomes flcesc, fyres pund hod, windes p. ceffung, wolcnes p. moffes un- btafjelfaestnes, gyfe p. fat and gepang, blostmena p. edgena missenlicnist, deawes p. swat, sealtes p. tearas. here gyfe is right in the middle of the sentence: can it be, that both gefe and gyfe are a corruption of geofon the sea god, gifen the sea (supra, p. 239, which in christian times had become inadmissible, perhaps unintelligible? it would be st

e for f&lt;?a/&gt, ftvap, lat. ver for verer, veser, closely conn, with lith. wasara (aestas) and sanskr. vasanta, benfey 1, 309. of the same root seems the slav, yesna, wiosna (spring, but hardly the on. vasaisr, which means sharp winter. 754 seasons. 755 akin to ero, perhaps to the slavic god, godina, which in russ. and serv. mean a year, while in o.s1. they stood, as the pol. god, boh. hod, hodine still stand, for time in general. the relation between ero? and eviavro? remains uncertain, for in od. 1, 16 (ero? r \0e tre/htrxo/^ez/wv evmvrwv, a year went past with circling seasons) tviavroi are sections of a year, while other accounts make an eviavrbs contain three ertj. this comp. evtairro? holds in it the simple evo, lat. annus x (see suppl. the year was supposed to make a circ

ISIS UNVEILED

in exodus (xxiii, 16) the feast of ingatkaritm "all the men of israel assembled themselves unto king solomon at the feast in tlie month ethanim, which is the aevenik month^ plutarch thinks the feast of the booths to be the bacchic rites, not the eleusinian. thus "bacchus was directly called upon" he says. the sdxizian worship was sabbatie; the names evius, or hevius, and effective motion the woii hod evidently been done; the luuid* rdazed their gra^ and the old mifccnr fdl on his bade a ooqmel a stnjige and ghostly imile had ktued on thestonylipa a amile dead man himbeu. he (tared round with an eipi snon of tenw difficult to demribe, and without annwing our inquiriea niahed out wildly fiom the h

nd upon being touched by the box immediately recovered, and rendered thanks on the spot to the pope and the holy ghost. after the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from rome he had lost the box of reucs. dreading the wrath of his master, he had procured a similar box "which he hod filled with the small bones ol dogs and cats; but seeing how the prince was deceived, he preferred confessing bis guilt to such blasphemous tricks. tlie prince said nothing, but continued for some time testing not the rehcs, hut his confessor and the vision-seers. their mock raptiu'es made him discover so thoroughly the gross imposi- tions of the monks and nuns that he joined the reformed chur

four cardinal points of the worid. they warbled and applauded eveiy sentence; they sang a holy mass in chorus; finally tbey dispersed to carry the glad tidings all over the universe. a grasshopper, profiting by the absence of the holy virgin, who generally kept company with the saint, remained perched on the head of the "blessed one" for a whole week. attacked by a ferocious wolf, the saint, who hod no other weapon but the sign of the cross which he made upon himself, instead of running away from his rabid assailant, b^pn arguing with the beast. having imparted to him the benefit to be derived from the holy religion, st. francis never ceased talking until the wolf became as meek as a iamb, and even shed tears of repentance over his past sins. finally, he "stretched his paws in the bands o

bull at at ptr auu tmirh, d the liunb tlmt trod upon the b "l^ and the aqtic, and ihio cniihea under hu toot the lion and the bodia. thniugfa 'hokbmad (wcstl god of wudom, and the power d rva'k hokhmael [spirit d the h0i7 ghort] may the ^lirits of matter [bad ipirits] recede be- fore it. amtri" exonim qf wattr (and adut "creatnre (d the water. i ezorciw thee .hy tkt ikrtt name* which are netxali, hod, and ytaod [kabalirtic trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord

theraprate, a nazoria, a healer. every therapeute, before quitting bis communis, had to do the same. both jesus and st. john the baptist preached the end of the age' which proves their knowledge of the secret computa- tion of the priests and kabalista, who with the chiefs of the essene com- munities alone bad the secret of the duration of the cycles. the latter were kabalists and theurgists "they hod their rayitic books, and pre- dicted future events" says munk" dunlap, whose personal researches seem to have been quite success- ful in that direction, traces the essenes, nazarenes, dositheans, and some other sects as having all existed before christ "they rejected pleasures, deapued richea, loved one another, and more than other sects neglected 30b. philo judmiu: d rite eontemflahni. 3t0. l

rah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic hosts. the first 'head' is ca

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

n? faiuk pova, tht ia sepbin; n^is digilizocb, google dugral^ gontiniied the product or effect of that cause, in its tnni it ha* to be fecundated by the miie dnine ray which produced natnie itself. hie mcwt absurd eonuogontcol allegorie. if analysed without pmjudice, will be found built on itrict and lo^col necemorioiiimn "being woi bom from not-hieing" loys a vene in the rig-veda^ the first bdng hod to become aodrogyne and finite, by the very fact irf its creation as a being. and thus even the ncied tvimorti. ccntain- ing brahma, vishnu, and sita, will have an old when the *ni^t' of parabrahman ?dcceeds the present 'day' or period of nnivenal activity. the seciwd. or nther the fint. triad os the hi^mst one is a pure obstrkiioii m the intellectuat worid. the vidt which ?umiundi it is a mor

peror was rewarded by a rmon of christ himself, hearing hia cross, who instructed him to march to other triumphs, inasmuch as he would always protect himt it is under the shade of the imperial standard, with its famous sign 'in hoc aifftio vineea' that 'ritumary' chiistiacify, which had crept on since the days of irenaeus, arrogantly proclaimed its rights in the full blaze of the sun. the labarum hod most probably furnished the modri for the true cross, which was 'miraculously' and agreeably to the imperial will, found a few years later. nothing short of such a remark- able vision, impiously doubted by some severe critics dr. i^rdner for one and a fresh miracle to match, could have resulted in the finding of a cross where there had never been one before. still, we have ather to believe the

KNOWLEDGE LECTURE FIVE

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

s the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram

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

KNOWLEDGE LECTURE TWO

or (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is the kerubim(\ybwrk, or 'strong ones. malkuth's divine name is adonai ha-aretz( rah ynda, its archangel is sandalphon wpldns)and its

LAITMAN M BASIC CONCEPTS IN KABBALAH

level, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hoch

h e z o h a r the book of zohar was concealed from the uninitiated from the day of its creation. now, the conditions have ripened for its disclosure to the public. to make the zohar accessible to every reader, we must precede it with some explanations. first, it should be noted that everything described in the zohar is an order of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and their combinations. in the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten sefirot sufficient to describe every spiritual action or object. however, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in our world: matter, form in matter

en until the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are divided into three groups (see below and in drawing 3 on next page: head: hochma, bina, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also divided into three parts: 2,000 years darkness; 2,000 years the preparation period; and 2,000 years the days of the messiah (redeemer. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creator s lig

,000-year period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of sefirot descends to the second one, and the light of ruach fills the first group. these 2,000 years, following the darkness period, are called the torah period. the third group of sefirot, netzah, hod, and yesod, takes the last 2,000 years. the light of nefesh descends here from the second group, the light of ruach descends from the first group to the second, and the light of neshama enters the first group. the entire wisdom of kabbalah, and the zohar in particular, was concealed until the emergence of the third group. the ari revealed the zohar to us, and his commentaries showed us the pat

ready to receive the comprehensive. b a s i c c o n c e p t s i n k a b b a l a h 84 sulam (ladder) commentary on the zohar, and a systematic textbook on kabbalah entitled talmud eser sefirot (the study of the ten sefirot. although the souls who lived during the first and the second 2,000 years were highly exalted and corresponded to the upper sefirot (hochma, bina, and daat, netzah, gevura, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the sou

LAITMAN M KABBALAH REVEALED

e word comes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek is the understanding of why the

tion of our world, then does the world actually exist outside of us? could it be that the world around us is really just a tale we want to believe? 94 kabbalah revealed we ve said that creation started from the thought of creation, which created the four basic phases of light. these phases include ten sefirot: keter (phase zero, hochma (phase one, bina (phase two, hesed, gevura, tifferet, netzah, hod, and yesod (all of which comprise phase three xzeir anpin, and malchut (phase four. the book of zohar, the book that every kabbalist studies, says that all of reality consists of only ten sefirot. everything is made of structures of these ten sefirot. the only difference between them is how deeply they are immersed in our substance xthe will to receive. to understand what kabbalists mean when

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

o strength to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of egoism tha

LAITMAN M THE KABBALAH EXPERIENCE

? what is the purpose of yesod? a: zeir anpin has to be in contact with malchut, in order to convey the light to her. for that to happen, he must build a special sefira to serve as a bridge between malchut and him, meaning that it will possess similar attributes. for that purpose zeir anpin consists of: 1. hesed v keter 2. gevura v hochma 3. tifferet v bina 4. netzah v zeir anpin of zeir anpin 5. hod v malchut of zeir anpin 6. yesod v the sum total of all the previous sefirot (like a salad made of five original components that when put together, form a new attribute. after yesod comes the collective malchut v the creature, the soul, the part that must unite with the creator (zeir anpin) through equivalence of form. malchut is the creature and zeir anpin is the creator. zeir anpin is the on

LAITMAN M THE PATH OF KABBALAH

s, with respect to the souls. only when souls actually begin to emerge from the world of beria and below, do the changes in the degrees of these worlds begin to influence them. it is much like a person who hides under clothes and concealments in order to not be seen or sensed. the person certainly remains unchanged. similarly, the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls that receive the light are div

in if it is for her own pleasure. therefore, when a desire to receive for itself awakens in partzuf nekudot de sag, the malchut that performed the first restriction and stood at the sof de galgalta rises to the place in nekudot de sag, from which nekudot de sag began to want to receive the light for itself. each partzuf consists of ten sefirot keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot de sag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and malchut

a, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. sefirot netzah, hod, yesod and malchut do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive the light for themselves. example: a man was accustomed to receiving a regular sum of money in order to give to the poor. one day, he receive

us, tifferet is like bina in the guf of the partzuf. t h e pa t h o f k a b b a l a h 198 each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: parts that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. parts that do receive include the lower part of bina and the sefirot netzah, hod, yesod and malchut. partzuf nekudot de sag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the chazeh (chest) of partzuf nekudot de sag. some of the vessels of nekudot de sag received a greater will to receive than their screen. hence, malchut of the first restriction that was maintaining the

and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days en

e soul with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled, sawing off (nesira, because this process seemingly cuts this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word, sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening, a process of correction. this occurs by changing the egoistic attributes of creation to the altruistic attributes of the crea

ates to a spiritual ascent to a degree called yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light, nefesh, ruach, neshama, haya, and yechida, are performed. the upper light permeates the soul during the seven days of sukkot because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron, etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch, lulav) and the origins of the light, netzah and hod (represented by the myrtle and the willow, hadas pa r t s e v e n: t h e i n n e r m e a n i n g 351 and arava respectively. just as there is

hand embrace me. our bodies are a reflection of spiritual forces and connections. just as one force influences another in the spiritual world, so these forces express themselves in our physical body parts. each part of the body has its appropriate properties, and the interconnections with other parts, just as in the spiritual world. hbd, hgt, nhy (hochma-bina-daat, hesed-gevura-tifferet, netzah- hod-yesod) are three parts of the spiritual hand that seemingly embraces the soul and surrounds it from three sides: the arm and the forearm, which are of equal length, designate the two long sides of the sukkah, and the third, short side of the sukkah is like the palm of the hand. all the properties and measurements of the sukkah derive from the properties of the surrounding light and the soul, w

LIBER O

columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of y

LIBER 777

iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fis

chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation

the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. will parfitt in living qabalah (first edition) gives a much fuller version of this column, although some of his attributions are questionable. line 8: anhalonium lewinii (the peyote cactus, source of mescaline) is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. anot

LIBER CLXV A MASTER OF THE TEMPLE

you really mean reflection on love: jones night thoughts: idle thoughts of an idle fellow. it s a soul-destroying, mind-fuddling practice. if indulged in, it will absolutely ruin all power of concentration. now here is your examination for the grade of zelator.9 (a) go through a door on which is engraved this figure and explain the figure in detail by means of your visions (b) invoke mercury and hod, and travel till you meet the unicorn mentioned in liber lxv, cap. iii, verse 2. report its conversation fully. 8 [this sort of thing is all wrong. it isn t really meditation at all. you let your mind rove about, instead of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a

LIBER DCCCLX JOHN ST

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

LIBER LVII

ed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third tr

LIBER LXXVIII

ntacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus. above and below them are the symbols! and f for the decan. over-careful in small things at the expense of great: gpenny wise and pound foolish h: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of (skill: prudence: cunning. therein rule those mighty angels hyaka and lathk. xxv the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus i: and there are rosebuds on the branches as well as flowers$ and f above and below. complete realization of material gain, g

f# and i for the decan. too much force applied too suddenly. very rapid rush, but quickly passed and expended. violent, but not lasting. swiftness, rapidity, courage, boldness, confidence, freedom, warfare, violence; love of open air, field-sports, gardens and meadows. generous, subtle, eloquent, yet somewhat untrustworthy; rapacious, insolent, oppressive. theft and robbery. according to dignity. hod of y (hasty communications and messages; swiftness. therein rule the angels hyhtn and hyaah. xxxiv the lord of great strength nine of wands or torches four hands, as in the previous symbol, holding eight wands crossed four and four; but a fifth hand at the foot of the card holds another wand upright, which traverses the point of junction with the others: flames leap herefrom. above and below a

r into the three lowest, which latter are not yet filled the three uppermost are quite empty. at the top and bottom of the card are symbols f and l. temporary success, but without further results. thing thrown aside as soon as gained. not lasting, even in the matter in hand. indolence in success. journeying from place to place. misery and repining without cause. seeking after riches. instability. hod of h (success abandoned; decline of interest. the angels ruling are hylww and hyhly. xliii the lord of material happiness nine of chalices a white radiant angelic hand, issuing from a cloud holding lotus or water-lilies, one flower of which overhangs each cup; from it a white water pours. cups are arranged in three rows of 3& and l above and below. complete and perfect realization of pleasure

when ill dignified, these qualities produce malice, pettiness, and domineering characteristics. patience in detail of study; great care in some things, counterbalanced by equal disorder in others. impulsive; equally fond of giving or receiving money or presents; generous, clever, acute, selfish and without strong feeling of affection. admires wisdom, yet applies it to small and unworthy objects. hod of w (narrow, restricted, petty, a prison. therein rule the angels labmw and lahhy. lii the lord of despair and cruelty nine of swords four hands, as in the preceding figure, hold eight swords nearly upright, but with the points falling away from each other. a fifth hand holds a ninth sword upright in the centre, as if it had struck them asunder. no rose at all is shewn, as if it were not mere

LIBER O

oon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate, its sacred animal the snake &c &c. 3. you would then prepare your place of working according. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight

LIBER THISHARB

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

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ts of 16 books, of which the first 8 treat pagan denmark and the 26 norse mythology second 8, christian denmark. the first books are therefore, like ynglinga saga, set in prehistory, and gods and heroes play a major role that continues down through the ninth book. saxo offered a theory of euhemerism similar to that of snorri, for he says in book 1 that odin was a man falsely believed to be a god. hod has become a human king, but baldr is a demigod, and sometimes saxo seems to be far more interested in the narratives he is recounting than in any theory of euhemerism. saxo tells us he got some of his materials from icelanders, and these materials probably sounded rather like the mythic-heroic sagas. the mythic-heroic sagas are prose with interspersed verse, and saxo adorns his latin prose wi

d rather like the mythic-heroic sagas. the mythic-heroic sagas are prose with interspersed verse, and saxo adorns his latin prose with verse, often rather ornate but still thought to be translated from scandinavian originals. certainly the versions of the myths he presents often vary widely from the versions we have from iceland. to use the example of baldr fs death: in saxo fs version, baldr and hod are not brothers but rivals for the hand of nanna, a human beauty. hod is not blind.indeed, he is a most accomplished fellow. neither loki nor frigg appears in the story, and there is no mistletoe. no attempt is made to restore baldr from the world of the dead, and he enjoys only an attenuated funeral. saxo fs story adds some odd forest maidens and some magic food and sets the death of baldr i

d is not blind.indeed, he is a most accomplished fellow. neither loki nor frigg appears in the story, and there is no mistletoe. no attempt is made to restore baldr from the world of the dead, and he enjoys only an attenuated funeral. saxo fs story adds some odd forest maidens and some magic food and sets the death of baldr in the context of several pitched battles between the forces of baldr and hod. yet saxo fs version does include disquieting dreams, baldr fs invulnerability, and, perhaps most important, the linked story of the siring of an avenger by odin on rind (rinda in saxo. the extent to which the variation between saxo fs version and the icelandic sources represents differences between danish and icelandic traditions, as opposed to variation within icelandic tradition reported to

and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and killer, will inhabit the renewed earth. they will possess the cultural property of their ancestors in the form of oral traditions about them as well as in the concrete form of the gaming pieces voluspa, stanza 61, says they will find in the grass. this paradise will be fertile and devoid of jotnar. as i have thus outlined it, the overall chronology of scandinavian mythology is neat

poetic corpus. thor also made stars out of thjazi fs eyes, and in my view we should read these acts as his contribution to cosmogony, an area in which he is otherwise absent. references and further reading: rudolf much, gaurvandils ta, h altschlesien 5 (1934: 387.388, speculates on the star that aurvandil fs toe may represent. baldr god, member of the asir group, killed by his blind half brother hod, buried in a solemn funeral, and left in the world of the dead when an attempt to retrieve him fails. the death of baldr is one of the most important moments in the mythology. parts of the story are alluded to in various skaldic poems; much of it is told in the codex regius version of voluspa, and snorri gives a full version in gylfaginning, using a probably oral version of voluspa and other s

nd it seems an accomplishment to them that he is unhurt. loki is displeased that baldr is unhurt. he takes the form of a woman, goes to frigg, and asks whether anything can harm baldr. frigg responds that she took oaths from everything except mistletoe, which seemed too young. loki gets some mistletoe, fashions a spear from it, and heads to the assembly. there he sees baldr fs blind half brother, hod, not participating in the sport. he gives the mistletoe spear to hod, who casts it at baldr. it pierces baldr, and he falls dead to the earth. gthe greatest misfortune among gods and men was done, h says snorri. the gods are stricken, and no vengeance can be taken on the spot because it is a place of sanctuary. frigg asks for a volunteer to go to hel to try to retrieve baldr. hermod, another s

of grief and was put on the pyre with baldr. the ring draupnir and baldr fs horse were also burned with him. the vengeance sequence comprises two parts. the first, regarding which snorri is silent in gylfaginning, is told in voluspa: gbaldr fs brother was/ quickly born/ that son of odin/ killed when he was one night old. h in skaldskaparmal, snorri reports that kennings for vali include genemy of hod and his killer. h vengeance is also taken on loki, and here snorri has a very detailed narrative (the prose following lokasenna in the poetic edda tells much the same story but says that the gods were taking vengeance for loki fs reviling of them. loki runs off to a mountain and sequesters himself in a house with four doors out of which he peers to watch for the asir fs attack. frequently chan

a warrior, then as a smith, and then as a knight, othinus returns a fourth time, disguised as a woman, and becomes a serving maid to the princess. when rinda falls sick, othinus arranges for her to be tied down so that she can be given some medicine. he rapes her, and she bears bous, who kills hotherus. these stories are indeed quite different, but there are important similarities that go beyond hod killing baldr and having vengeance taken on him. dreams are important in both versions, as is a magic weapon. the goddess of the dead plays a role in each. the rape of rinda is paralleled in medieval icelandic tradition in a skaldic stanza that states that odin used the magic seid on rind, the mother of vali. the differences in the versions may reflect variants in medieval icelandic oral tradi

ny attempts at interpretation, some of them rather fanciful. the mistletoe remains unexplained, despite sir james frazer fs attempt to build up a grand theory around it. in fact, the story may have far less to do with the fertility exemplified by various gods who die (in the fall) and are reborn (in the spring) than it does with initiation into a hypothetical cult of odin. thus 68 norse mythology hod fs name seems to have meant gbattle, h and his blindness intensifies odin fs sacrifice of a single eye. gautreks saga contains a sham sacrifice to odin that turns real. when starkad throws at king vikar a reed that has been provided to him by another person, the reed turns into a spear and kills the king. however, analysis of the baldr story as odinic ritual runs up against the fact that in vo

xo may be analogous. for snorri, too, baldr fs death was a disaster that led to ragnarok. i understand the story as the mythic reflection of a basic social problem, namely, the fact that a society that used blood feud to resolve disputes.as medieval and presumably saga iceland did. could not deal with a killing within a family. simply by requiring a counterattack against the family of the killer, hod fs killing of baldr puts odin in an impossible situation. he turns outside the kin group to sire the avenger vali/bous, but that is no solution, since it simply displaces the problem of brother killing brother. the old english epic poem beowulf has a story that looks cognate, in which one brother, hadcyn (hod) mistakenly kills another, herebeald (baldr. hredel, the father, dies of grief. refer

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ds to the central column of the tree, and the three "principal rounds" correspond to the major steps up the central column. faith, the first principal round is the appropriate attitude for the apprentice. he has no experience of his own on which to base his expectations; he must place his faith in the deity and in the integrity of the more experienced brethren who will teach him. the path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life wit

ry consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplished. there is not much in the way of elevated consciousness involved in the first degree; but if he practices what he is taught, the newly made mason will become awake to all sorts of new ideas. the officers of a lodge are seven in n

and those of the first degree are the gavel, the chisel, and the 24 inch gauge.55 these are tools of action; tools used to accomplish work. i have placed the gavel at nezah because its energy and rhythmic blows suggest capacity to experience passion which is associated with that sefirah. the chisel is a tool which works only on the surface of stone, and it represents education. it goes nicely at hod, which is associated with classification and analysis; useful and necessary, but superficial activities. the 24 inch gauge, which is related in masonic terms to the length of the day, is placed at yesod. it is a tool which measures quantity. by its use, the apprentice determines when to apply passion and when analysis and how much of each to use in each case. in other words, he coordinates the

is taught the appropriate manner in which to relate to events and persons the world. masonic symbolism uses the cardinal virtues for this purpose,57 and we can put them on the tree very nicely. imagine the mature apprentice operating at the level of yesod and applying his new found skills to his routine worldly activities. the application (yesod) of truth (tiferet) to the conduct of his analysis (hod) yields justice; i have placed that initial in that triad. similarly, the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols su

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

mbers related to them, and the parts of the universe to which they correspond are as follows: no. the sephiroth the universe alternative 1 kether--the crown primum mobile the fiery heavens 2 chochmah--wisdom the zodiac the first motion 3 binah--understanding saturn the zodiac 4 chesed--mercy jupiter saturn 5 geburah--severity mars jupiter 6 tiphereth--beauty sun mars 7 netsah--victory venus sun 8 hod--glory mercury venus 9 jesod--the foundation moon mercury 10 malchuth--the kingdom elements moon it must continually be emphasized that the sephiroth and the properties assigned to them, like the tetractys of the pythagoreans, are merely symbols of the cosmic system with its multitude of parts. the truer and fuller meaning of these emblems may not be revealed by writing or by word of mouth, bu

e following arrangement. kether is the crown of the prototypic head and perhaps refers to the pineal gland; chochmah and binah are the right and left hemispheres respectively of the great brain; chesed and geburah (pechad) are the right and left arms respectively, signifying the active creative members of the grand man; tiphereth is the heart, or, according to some, the entire viscera; netsah and hod are the right and left legs respectively, or the supports of the world; jesod is the generative system, or the foundation of form; and malchuth represents the two feet, or the base of being. occasionally jesod is considered as the male and malchuth as the female generative power. the grand man thus conceived is the gigantic image of nebuchadnezzar's dream, with head of gold, arms and chest of

led el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the s

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

by the troops of angels who cease not to cry day and night, qadosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tem

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

eventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, a

. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the son, and by the virtues of tzabaoth. e

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

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

ings. lehovah- god almighty, god omnipotent, hear my prayer: sabaoth- thou great god of sabaoth: netzah (or netzach- all-seeing god: elohim- god be present with us, and let thy presence be now and always present with us: haniel- let thy holy angel haniel come and minister unto us at this present. sabaoth- o thou great god of sabioth, be present with us at this time and for ever: hodben (should be hod simply- let thine almighty power defend us and protect us, both now and for ever: michael- let michael, who is, under thee, general of thy heavenly host: cochab- come and expel all evil and danger from us both now and for ever. sadai- thou great god of all wisdom and knowledge: jesal (should be iesod- instruct thy poor and most humble servant: cherubim- by thy holy cherubim: gabriel- by thy ho

MICHAEL W FORD THE VAMPIRE GATE

venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like beasts. the moon yesod lilith gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are those of corrupting, loathsome bull-men, joined together. these demons are also called

MORALS AND DOGMA

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

ith the other in a direct line, from the highest to the lowest. others hold that they issued forth in three lines, parallel with each other, one on the right hand, one on the left, and one in the middle; so that, beginning with the highest and going clown to the lowest, hakemah, khased [or gedulah, and netsach are one over the other, in a perpendicular line, on the right hand; binah, geburah, and hod on the left; and kether, tephareth, yesod, and malakoth in the middle: and many hold that all the ten subsist in circles, one within the other, and all homocentric. it is also to be noted, that the sephirothic tables contain still another numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjun

r numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the idea of the universe, the kabalah assigns a human form. in this, kether is the cranium, hakemah and binah the two lobes of the brain, gedulah and geburah the two arms, tephareth the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female organ, of generation. yod is hakemah, and he binah; vav is tephareth, and the last he, malkuth. the whole, say the books _mysterii_ or of _occultation, is thus summed up: the intention of god the blessed was to form impersonations, in order to diminish the light. wherefore he constituted, in macroprosopos, adam kadmon, or arik anpin; thr

needle between them, so too in this world of restoration, the numerations are arranged as distinct persons. for hakemah is on the right hand, on the side of gedulah, and binah on the left, on the side of geburah; and kether is the beam of the balance above them in the middle. so gedulah or khased is on one hand, and geburah on the other, and under these tephareth; and netsach is on one side, and hod on the other, and under these yesod. the supreme crown, which is the ancient most holy, the most hidden of the hidden, is fashioned _within_ the occult wisdom, of both sexes, male and female. hakemah, and binah, the mother, whom it impregnates, are quantitatively equal. wisdom and the mother of intellection go forth at once and dwell together; for when the intellectual power emanates, the prod

ng, it was absolutely necessary that the infinite should form for himself and _in_ himself, an idea of what he willed to produce or create: and, as there is no time with him, to _will was_ to _create, to _plan_ was to _will_ and to _create; and in the idea, the universe in potence, the universal succession or things was included. thenceforward all was merely evolution and development. netsach and hod, the seventh and eighth sephiroth, are usually called in the kabalah, victory and glory. netsach is the perfect _success, which, with the deity, to whom the future is present _attends, and to his creatures is to _result, from the plan of equilibrium everywhere adopted by him. it is the reconciliation of light and darkness, good and evil, free-will and necessity, god's omnipotence and man's lib

riple 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 manifested by the binary. unity itself and the idea of unity are already two. the human unity is made complete by the right and lef

d 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 members of microprosopos. for this latt

, with the 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 w

MOTTA MARCELO THE COMMENTARIES OF AL

says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central mystery revealed by aiwass was the darkest secret of most initiatic schools. all religions start as methods of theurgy; as met hod degenerates into routine, blind faith becomes more virtuous than experience, and dogma is born. then god is put on a pedestal, where he, or she, or it, is less uncomfortably present when you indulge your basest appetites such as preaching and saving souls. the formidable nature of the book of the law becomes apparent when we see that this "dark mystery" is the first and simplest of its revelat

n kings later) but one must be a flaming harlot one must let oneself go, whether one's star be twin with that of shelley, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the gross

PHILIP NEIL MYTHS LEGENDS EXPLAINED

l swallow the sun, and kill odin; thor will slay the world serpent, but die from its poison; and the gods will perish. finally surt, guardian of the fires of muspell since the beginning of time, will release them and engulf the world in flame. after this world is destroyed, a new one will arise. only odin s sons vidar and vali, and thor s sons modi and magni, will survive, and the gods balder and hod will return to life. they will sit on the new earth and talk of the world that was; in the grass they shall find the golden chess pieces of the gods. two people, lif and lifthrasir, will survive in the branches of the world tree and repopulate the earth. 71 the world tree myth dragon at the roots at the bottom of yggdrasil in niflheim lies the dragon nidhogg, which gluts itself on corpses. he

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

rld of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in t

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

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

hey are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malchut also represents the desire to rule over others. all the above will be ex

t circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of primal desire. each of these sefirot includes ten particular sefirot etc. however, the particular sefirot are not recognizable. at this point there is no visible division into particular desires, even though all t

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

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

mprehensive analysis. because of this, it is specifically in binah that faults will begin to be noticed and judgments will be aroused. therefore, there will be a greater tendency toward being judgmental. from this we see that gevurah, which is the quality of restraint and the withholding of influence, is an offshoot of binah. for this reason the verse states "i am binah, gevurah is mine" in turn, hod is an offshoot of gevurah. gevurah is the quality of restraint and the withholding of influence. hod, which is the quality of submission to authority, is its offshoot. in the parent/child relationship, this is when the parent demands that the child should act or desist from acting in a certain way, not because he has "won him over" to his way of thinking, as with netzach, but by force of autho

zen of a country, this is the fact that a person must submit to the laws of the land, whether he agrees with them or not. when he is stopped for a traffic violation, he cannot argue the merits or demerits of the law with the police officer. he must submit, and if he does not, he will be arrested and restrained. this is to say that the quality of gevurah necessitates the submission to authority of hod in order to bring about the actualization of gevurah. now, the inclusion of theses two opposite lines, so that they become connected and synthesized as one, is brought about through the middle line which is made up of da at, tiferet and yesod, etc. the first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa

rson is guilty. through tiferet, even though there was a guilty verdict, mercy releases him. just as chesed is the quality of avraham and gevurah is the quality of yitzchak, so is the mercy of tiferet the quality of yaakov, as will be explained later. the quality of yesod, which is the next level of the middle line, also acts as a mediator and combines the two opposite gut emotions of netzach and hod. the gut emotions of netzach and hod are no longer heartfelt emotions but are rather emotions as they relate to action. for instance, a guest at a wedding banquet feels the heartfelt emotion of joy for the bride and groom. the gut emotion, on the other hand, is that he has an urge to get up and dance for joy. this is the matter of the "advise of the kidneys" which represent netzach and hod. th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

the understanding will bring him great pleasure (atik yomin) and a great desire (arich anpin) which will motivate him to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not cho

o say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into an emoti

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

as required; rather, the raising of [the issue of his making in] the question and the [subsequent] talking about it was enough. the discussion now returns to the verse describing the creation of the gman h of beriah, gand g-d created man in his image. h this verse continues, g cin the image of g-d he created him. h this refers to the intellect that enters [the gman h of beriah] clothed in netzach-hod-yesod of ima, which is called the gimage, h as is known. the partzuf of z feir anpin of beriah (the gman h of beriah) receives its intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim used in t

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

od] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was diminished h obviously does n

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

oned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward external expression are the lower two-thirds of tiferet, netzach, and hod (yesod and malchut are technically the drive toward and means of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are

are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are oriented chiefly outwards and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of the partzuf outward. since the intensity of consciousness is greater in chesed and gevurah than it is in netzach and hod, the former are called

dwell in the tents of shem, and let canaan be his servant. f h15 let us understand why [noah] used the name havayah in blessing shem and the name elokim in blessing japheth. also [let us understand] why he cursed canaan and not ham, who committed the sin. the explanation: noah and his three sons in the ark personified yesod and its three hues. these [three hues] are netzach, personified by shem; hod, personified by ham; and yesod, personified by japheth. this is alluded to in the verse, gand joseph was good looking. h16 the words for ggood looking h are yefeh to far. when this expression is abbreviated according to the conventions of the technique known as notrikon, the word yefet, which is also the name japheth, is formed. alternatively, the feminine form of yefeh to far, yefat to far, i

yefet, japheth. in either case, inasmuch as joseph is always associated with the sefirah of yesod, it follows that japheth is also associated with yesod. now, a higher entity always retains a residue of the lower entities that pass through it, whereas the lower entities do not retain anything of the higher entity [they pass through. therefore, the shin of shem alludes to the three axes of netzach-hod-yesod. the flow of divine beneficence flows first through netzach, then through hod, and then through yesod to malchut. of the triad of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated with ne

of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated with netzach. the shin comprises three vertical gstems h resting on a horizontal base. these three stems allude to the three sefirot of netzach-hod-yesod. the numerical value of the initials of ham and japheth is 18. ham: chet-mem; japheth: yud-pei-tav. chet-yud= 8+ 10= 18. this is because yesod re-includes all three. in netzach, the name havayah predominates, for the numerical value of shem (340) is that of the name havayah (26) plus that of the name shakai (314. noah therefore said, gblessed be g-d [havayah, the g-d of shem, h using the

ignoring the number of its letters [i.e, 86. the sum of all this together is the value of japheth. 300+ 104+ 86= 490. japheth (yud-pei-tav: 10+ 80+ 400= 490. thus, we have again established the association between japheth and yesod. this is why [noah] said, glet g-d grant beauty to japheth, h [using the name elokim. the arizal on parashat noach (2) 47 he did not curse ham, who is associated with hod, because even though it is situated on the axis of gevurah, it is still holy [it remains so until] it extends below and is appropriated by the forces of evil. he therefore cursed canaan, who issues from [ham] after it extends below. all that needs to be cursed of hod is its evil gprogeny, h represented by ham fs progeny, canaan .translated from likutei torah and sha far hamitzvot 49 parashat n

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

here of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. th

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

to reproduce in these volumes a pack of tarot cards based upon esoteric <53> descriptions- though i should very much liked to have done so. but by using the waite and the available french and italian packs, and by comparing them with the accounts given in the rituals, the imagination of the reader will render this omission unimportant. the third grade is that of practicus referred to the sephirah hod, the splendour, the lowest of the sephiroth on the left hand side of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should

t f 5 he salamanders but avoid e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, each one l-?c in the upward quest. the 1 -e stages of that journey, and t e:%cause of the exigencies of t -lto cards based upon esoteric b 51 to have done so. but by using r :1, and by comparing them i- f the reader will render this t 5 +phirah hod, the splendour, r e tree, the pillar of severity. its rq, but more especially to the- xwer and presence. as i have f- 2% the tree of life and the r- r.ed so that the aptness of the+ fully appreciated. two paths- malkuth, and the path of the theme apparently is biblical in nature, phraseology consonant therewith, they the elements of a profound psychology. wait of three months, referred to the

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

n'nx ]i-ibbd w73n ni'n 2. chokrnah yah raziel auphanirn 3' yn't7 t3'1181n 3. binah yhvh elohim tzaphqiel al;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *nu iid -tjd n'wx note: the student shozlld himself draw several trees of life, and upon them pkce the above names in proper order. only by doing this wid he learn of their significance. i. r. planetary names na

0. judgment=the splendour of the material world. mercury acting through fire upon the cosmic elements. 21. universe=the foundation of the cosmic elements and of the material world. luna acting through saturn upon the elements <144> the garden of eden before the fall this diagram is described in the practicus ritual. it shows in a glyph the teaching proper to the practicus on entering the sephirah hod which he has reached by the paths of shin and resh from malkuth and yesod respectively. at the summit are the three supernal sephiroth summed up into one-aima elohim, the mother supernal-the woman of the apocalypse (chap. 12) clothed with the sun, the moon under her feet, and on her head the crown of twelve stars. it is written 'so the name jehovah is joined to the name elohim, for jehovah pla

in osiris yeheshuah''ask of god and ye shall have, seek and ye shall find. knock, and it shall be opened unto you <150> the garden of eden after the fall this diagram is described in the philosophus ritual. it shows in a glyph the teaching proper to a philosophus on entering the sephirah netzach which he has reached by the three paths of qoph, tzaddi, and peh from the sephiroth-malkuth, yesod and hod respectively. the great goddess eve, being tempted by the fruits of the tree of knowledge whose branches tend upwards to the seven lower sephiroth, but also downward to the kingdom of shells, reached down to them and the two pillars were left unsupported. then the sephirotic tree was shattered. she fell and with her fell the great adam. and the great red dragon arose with his seven heads and t

supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to yod and the sephira chokmah. aima is referred to heh and the sephirah binah. zaulr anpin is referred to the six sephiroth-chesed, geburah, tiphareth, netzach, hod, and yesod, and of these especially to tiphareth. malkah i l 3 9 t h e queen, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four suits of

essence, and on the base the word olam meaning world. the calvary cross of ten <157> squares admits to the path of peh, mars- the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. the cross of the hegemon's badge admits to the grade of philosophus. this cross embraces tiphareth, netzach, hod and yesod, and rests upon malkuth. the calvary cross of six squares also refers to the six sephiroth of microprosopus and is the opened out form of the cube. the symbol of. venus on the tree <158> of life embraces the whole ten sephiroth. it is a fitting emblem of the isis of nature. as it contains all the sephiroth its circle should be made larger than that of mercury. 80 the golden dawn: vol

REGARDIE TALISMANS

own counting 65, the total being 325. similarly the four several numbers of the sun are 6, 36, 111, and 666. the planet venus equals 7, 49, 175, and 1225. the planet mercury is represented by the numbers 8, 64, 260, and 2080. the moon or luna has the numbers 9, 81, 369, and 3321. each number total then becomes a name as, for example, in the case of mercury, which represents the eighth sephirah of hod. here the number 64 is din, a name meaning justice, or its variation dni, doni. its next number 260 is tiriel, tirial, the name of the intellegence of this sephirah, while 2080 is taphthartharath, tptrtrt, representing the spirit of mercury. in each one of these examples, sigils would be traced on the appropriate square by following the course of the numbers. basic to the use of the magic squa

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

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

wned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed of four and three, 38 viii k h realization hod vivens causes manifest by effects, and effects are proportioned to causes. the divine word, the one word, the tetragram, is self-affirmed by tetradic creation. human fecundity proves divine fecundity; the jod of the divine name is the eternal virility of the first principle. man understands that he was made in the image of god when he attains comprehension of god by increasing to infinity the

eferred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two principles, which may be considered either from an abstract point of view or in their realization. in their abstract or idealized sense, they take the higher names of chokmah, wisdom, and binah, intelligence. their realization is stability and progress, that is, eternity and victory hod and netsah. such, according to the kabalah, is the groundwork of all religions and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qu

.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death. 9. jesod. the foundation, that is, the basis of all belief and all truth otherwise, the absolute in philosophy. 10. malkuth.-the kingdom, meaning the universe, entire creation, the work and mirror of god, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual

flow. 3 binah. the four threes. four proofs of his intelligence we know. 4 chesed. the four fours. four benefactions from his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his beauty known. 50 the doctrine of transcendental magic 7 netsah. the four sevens. four times his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white throne maintain. 10 malkuth. the four tens. one fourfold kingdom owns his endless sway, as from his crown there streams a fourfold ray. by this simple arrangement the kabalistic meaning of each card is exhibited. for example, the five of clubs signifies rigorously geburah o

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

depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen. exorcism of the water let there be a firmament in t

been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in the name of adonai! beni-elohim, be my brethren in the name of the son, and by the powers of zebaoth! eloim, do battle for me in the

RUBY TABLET OF SET

creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who destroys the old and worthless, to make room for new creation. emphasized by the activity of wands, this card is extremely, perhaps excessively active, preparing

SIFRA DETZNIYUTHA

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

THE BLACK LODGE

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 he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into th

THE KEY TO THE MYSTERIES

nts excepted. above the upper point are the words "keter pole arctique" and there is a nob at that spot with a line pulled diagonally upward to the left by an eagle, facing counter clockwise. above the eagle is the word "netsah, to the right "l air. the line from the upper right point has "l' ete" above it and the figure of a winged lion below, facing outward and progressing upward. the lion has "hod" written to the right of its head and vertically extended left foreleg "le feu" below its tail and downwardly extended right hind leg. the line from the lower right point is below this figure, and "l' automne" is below this line. the line from the upper left point has "les printemps" written above it. below this is a bull, no wings and facing downward "jesod" is above the bull's tail, and "la

THE MAGICIAN S KABBALAH

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

place throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not noticed until you come to fill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and correlating them. it is a commonly accepted fact that memory can be improved by collecti

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

r, or mark, in that malkuth is the visible aspect of kether. numerically, malkuth values 496, which totals to 19 (4+9+6, which totals to 10 (1+9, which can be broken down to 1 as well. thus, malkuth (10) and kether (1) are within the value of malkuth itself. kether, on the other hand, values 620 (the zohar speaks of the 620 pillars of light, which breaks down to 8 (6+2, the number of the sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'

sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns to the sephiroth and would be suitable for ap

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

. another of the concepts associated with binah is faith. the idea of faith is often taken to be merely a "strong belief, but true faith is more than that. as defined by paul, faith is "the substance of things hoped for, the evidence of things not seen (hebrews 11.1. faith is that aspect of our psyche that "understands" aspects of the universe that cannot be translated into rational thought (i.e. hod, and remain above the "abyss. thus, faith rests on transcendent experience, not on belief or hope- substance and evidence must be experienced first, and hence with faith "we understand [i.e. binah] that the worlds were framed by the word of god [i.e. chockmah, so that things which are seen were made of things which do not appear (hebrews 11.3. chapter seven; chesed, the unicorn at the waystati

ion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or f

tes, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chese

its "reward" functioning when the self in tiphareth meets this ideal. these all function "pre-self, and are thus in the individual unconscious. as the processes of chesed and geburah take place before awareness (tiphareth, one cannot deal with them directly. rather, one must observe their manifestation in awareness (tiphareth, and trace back one's emotions, thoughts, beliefs and actions (netzach, hod, yesod and malkuth) to their source. halevi, based on the work of freud in particular, notes that the source of this conscience is originally formed from the parental model, and thus must be observed, and replaced by an individualised conscience. this is one of the minor inversions of work defined by the tree as the initiate progresses. it is interesting to note that when the ten commandments

THE MIDDLE PILLAR

rdie's definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. i

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

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

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

onsciousness, where humanity becomes aware of thought-images and is able to fashion thoughts into actions. it is here that human beings use their powers of discrimination as the mind navigates continuously between both secular and transcendent functions. five faculties are to be found in ths pentad of spheres: memory (chesed, will (geburah, imagination (tiphareth, emotion (netzach, and intellect (hod. the two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the two lower sph

of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the two lower spheres of netzach and hod. thus the higher ruach faculties of memory, will, and imagination are obstructed somewhat and are often less accessible to the individual than are the lower functions of thinking and feeling. the ruach contains both the middle unconscious and the field of consciousness of assagioli's system, as well as hs concept of the conscious self or ego. the higher self or lower genius (sometimes called t

nicles 29:l "the prayer of david at the foundation of the temple" reads as follows: unto thee, 0 tetragrammaton, are the greatness and the power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and 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

e light of lvx. the pentagram 189 sixty-five is also the number associated with the hebrew words hekel( b n, meaning "temple or palace (the zohar tells us that adonai is the palace of yhvh; has (b "to be silent" dumiah (n9i317 "silence; and gam yechad('in ?x "together in unity" the long segment of each line of the pentagram is eight units in length. the number eight corresponds to the sephirah of hod, the sphere of intellect, communication, words of power, and magic. it also corresponds to the hebrew letter cheth (n) which means "fence or enclosure" pointing to further protective qualities. the eighth key of the tarot is titled "strength"-it is a fiery path which leads to the sphere of geburah. through gematria, the number eight is associated with the word agad (tm "to bind" the shorter se

s until it fills your consciousness. next, visualize a shaft of white light down diagonally from the tiphareth center to your netzach center at your left hip. form a sphere of white light there. vibrate the name "yhvh tzabaoth("yode-heh-vav-heh tzah-bah-oth" meaning "lord of hosts) a number of times until it occupies all of your mind. bring a shaft of white light horizontally from netzach to your hod center at your right hip. form a sphere of light there. vibrate the name "elohim tzabaoth("el-oh-heem tzah-bah-oth" meaning "god of hosts. intone the name until it is the only thing in your conscious mind. now see the shaft of white light descending diagonally from hod into the yesod center in the genital region. imagine a sphere of light formed there. intone the name "shaddai el chai("shah-dy

"yhvh tzabaoth" keep vibrating the name until both netzach spheres glow brightly with light. next imagine a ball of white light several feet in front of and to the left of your left hip. when this image is fixed in your mind, visualize a corresponding ball of white light several feet behind and to the right of your right hip. intone the name of "elohim tzabaoth" keep vibrating the name until both hod spheres are radiating with light. now, imagine a sphere of white light at your yesod center in the genital region. intone the name "shaddai el chai" several times as before. visualize a sphere of light at your malkuth center at the feet and ankles. vibrate the name "adonai ha-aretz" a number of times as before. imagine that the five pillars have now been fully established in your aura. then ci

THE PATH OF KABBALAH

rge in fact, from the world of beria and under, the changes in the degrees of these worlds begin to influence them. it is much like a person who conceals and hides himself with clothes and concealments, in order that he should not be seen and sensed. with respect to himself, he certainly remains as he was originally. similarly the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls, which receive the light, are

is for her own pleasure. therefore now, when a desire to receive for themselves awakens in partzuf nekudot desag, the malchut that performed the first restriction and stood at the sof degalgalta rises to the place in nekudot desag, from which nekudot desag began to want to receive the light for themselves. each partzuf consists of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot desag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on

bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. it turns out that sefirot netzah, hod, yesod and malchut, do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive it for themselves without giving it to others. 142 of 273 example: one person was accustomed to receiving a regular sum of money in order to

ey are at the guf of the partzuf, thus, tifferet is like bina in the guf of the partzuf. each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: vessels that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. and parts that do receive: the lower part of bina, and the sefirot- netzah, hod, yesod and malchut. 143 of 273 partzuf nekudot desag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the haze (chest) of partzuf nekudot desag. some of the vessels of nekudot desag received a greater will to receive then their screen. hence malchut of the first restriction, that was maintainin

nd the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira, is unable to correct itself. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a

e creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled sawing (nesira, from the word saw, because this process seemingly saws this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening (mitigation, a process of correction. it is done by changing the egoistic attributes of creation to the altruistic attributes o

o a spiritual ascent to a degree called 259 of 273 yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light nefesh, ruach, neshama, haya, yechida are performed. the upper light permeates the soul during the seven days of sukkot, because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron- etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch- lulav) and the origins of the light netzah and hod (represented by the myrtle and the willow hadas and arava respectively. just as there is a need to tune the radio receiver to receive the oute

THE HOLY BIBLE KING JAMES VERSION

at japhlet, and shomer, and hotham, and shua their sister. 7:33 and the sons of japhlet; pasach, and bimhal, and ashvath. these [are] the children of japhlet. 7:34 and the sons of shamer; ahi, and rohgah, jehubbah, and aram. 7:35 and the sons of his brother helem; zophah, and imna, and shelesh, and amal. 7:36 the sons of zophah; suah, and harnepher, and shual, and beri, and imrah, 7:37 bezer, and hod, and shamma and shilshah, and ithran, and beera. 7:38 and the sons of jether; jephunneh, and pispah, and ara. 7:39 and the sons of ulla; arah, and haniel, and rezia. 7:40 all these [were] the children of asher, heads of [their] father s house, choice [and] mighty men of valour, chief of the princes. and the number throughout the genealogy of them that were apt to the war [and] to battle [was]

TYSON DONALD NEW MILLENNIUM MAGIC

om its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to simply shift the solar spirits nachiel and sorath to the number three because they are organically extracted fr

ire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god ev

gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod michael gabriel sandalphon beni elohim kerubirn blue octagram peacock yesod purple nonagram kraken malkuth black decagram aurochs (four, the sephiroth correspond to the total number (ten, and the numerical value of ihvh (twenty-six) corresponds to the other total of the dimensions. kab- balists believe that ihvh contains within itself all ten sephiroth, just as the four dimensions we know hold

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

here they are, along with the archdemons supposed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, which is an order of succubi or night hags

the path leading directly downward from chesed to netzach. when the power of emanation shifts to geburah, two of the four paths con- necting geburah to the tree have already been formed by higher sephiroth. the first that geburah itself emanates is the diagonal path to tiphareth (22, because this has the highest angle of the remaining two paths. the next (23) is the path leading directly down to hod. tiphareth has eight paths tying it into the tree, the most of any sephirah. five of these have already been established by higher sephiroth, so the first ray actually emanated from tiphareth is the path (24) that goes diagonally to the right side of the tree to netzach. and now we come to our problem. if this pattern, established above on the tree, continues to be followed, the next path shou

t of any sephirah. five of these have already been established by higher sephiroth, so the first ray actually emanated from tiphareth is the path (24) that goes diagonally to the right side of the tree to netzach. and now we come to our problem. if this pattern, established above on the tree, continues to be followed, the next path should be that running diagonally to the left side of the tree to hod-but this is not the case. in kircher's diagram, and in the system of the golden dawn, the next path (25) is the one run- ning directly downward to yesod, followed by the diagonal path (26) to hod. this anomaly in the pattern of the paths is so glaring and (to the author) so inexplica- ble, that it has not been followed in the present work-thus the interchange of paths 25 and 26 on the accompan

plica- ble, that it has not been followed in the present work-thus the interchange of paths 25 and 26 on the accompanying diagram of the tree. continuing the exposition of the paths to netzach, since two of the five paths binding netzach to the tree have already been formed, the first ray projected from netzach is the one with the highest angle, the horizontal path (27) which runs from netzach to hod. this is followed by the diagonal path (28) to yesod, and the lower diagonal path (29) to malkuth. three of the five paths linking hod to the tree have already been projected from higher sephiroth, so the first ray from hod is the path (30) to yesod, followed by the path (3 1) to malkuth. when yesod is reached, only one of its connecting paths remains to be pro- jected, the path (32) that runs

be honored in its entirety, we would expect paths linking the second with the fifth sephirah, and the third with the fourth sephirah. if this were done, two other paths would have to be removed from the familiar tree to maintain the number of paths at twenty-two, the number of the hebrew letters and the tarot trumps. the best candidates for removal are the paths from netzach to malkuth, and from hod to malkuth. it is highly questionable whether malkuth, which represents the man- ifest universe, should be connected to the rest of the tree by more than one path, despite the golden dawn practice. indeed, in some old bookplates malkuth is joined to the tree by only a single vertical path-see the title page to the latin translation of gikatilla's gates of light (portae lucis) by paulus riccius

eister crowley, proposed that the trumps be assigned to the paths of the tree in reverse order from bottom to top (see q.b.l or the bride's reception. the first trump, the fool, achad assigned to the 32nd path, between malkuth and yesod, which he renumbered the 1 lth (that is, the first) path; the second trump in the golden dawn order, the magus, he assigned to the 3 1st path, between malkuth and hod on the golden dawn tree, and renumbered this path the 12th (that is, the second of the paths, proper. it is interesting to follow achad's lead, and to assign the revised ordering of the trumps suggested here to the revised tree in reverse order from bottom to top. this would cause the fool to land on path 32, from malkuth to yesod; the priestess (second trump in the revised ordering) to land o

TYSON DONALD SOUL FLIGHT

1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the golden dawn, it was reflected left to right. chokrnah, on the right side of the tree, is placed on the left side of the brain. hod, on the left side of t

e human body by the golden dawn, it was reflected left to right. chokrnah, on the right side of the tree, is placed on the left side of the brain. hod, on the left side of the tree, is located on the right leg. and so for the other sephiroth on the sides of the tree. malkuth is often assigned to the feet, but it more &curately corresponds with the entire shell of the physical body.139 netzach and hod represent, respectively, the left leg and the right leg, including the feet and toes. kether is often applied to the crown of the head, but more properly belongs above the head and resting on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral door

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

mmended way of getting an initial familiarity with them. any path could be accessed directly by projecting consciousness into the sephirah that formed its lower end. the lower end of the horizontal paths was the end attached to the lower numbered of the two sephiroth that were its terminations, the left sides of these three horizontal paths. for example, to explore the twenty-seventh path between hod on the left pillar of the tree, and netzach on the right pillar, the traveler would project directly into hod, and 228 soul flight from there move across the tree along the path fi-om its left to its right side, and approach netzach. it was advised that the sephirah into which awareness was projected be conceived as a great pylon, or gateway. inscribed upon the double doors of this gate was vi

awn. my own feeling is that these golden dawn details are not really necessary. it is useful to have the astrological symbol that corresponds with each sephirah inscribed prominently within the astral temple of that sephirah. for example, malkuth corresponds with the four elements, so the signs of the four elements in the form of four elemental triangles would appear within the temple of malkuth. hod corresponds with the planet mercury, so the glyph of mercury would appear within the temple of hod. one possible general form you might wish to use is a square room with two doorways, the one that exits the elevator through which you enter the temple of the initial sephirah 230 soul flight of the path, and a doorway in the opposite wall that is masked by a curtain painted with the image of the

ow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "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 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

o called because it receives the divine influence which flows into it from its benediction upon all and each existence" 22. geburah to tiphareth hebrew letter: lamed tarot trump: xi justice correspondence: libra "the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow" 23. geburah to hod hebrew letter: mem tarot trump: xi1 the hanged man correspondence: water "the twenty-third path is the stable intelligence, and it is so called because it has the virtue of consistency among all numerations" 24. tiphareth to netzach hebrew letter: nun tarot trump: xi11 death correspondence: scorpio "the twenty-fourth path is the imaginative intelligence, and it is so called because it gives a

hich are created in like manner similar to its harmonious elegancies" 25. tiphareth to yesod hebrew letter: samekh tarot trump: xiv temperance correspondence: sagittarius "the twenty-fifth path is the intelligence of probation, or temptation, and is so called because it is the primary temptation, by which the creator trieth all righteous persons" chapter thirteen: pathworking 237 26. tiphareth to hod hebrew letter: ayin tarot trump: xv the devil correspondence: capricorn "the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world" 27. netzach to hod hebrew letter: pe tarot trump: xvi the blasted tower correspondence: mars "the wenty-seventhp ath is the active or exciting intelligence, a

ius "the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun" 29. netzach to mallruth hebrew letter: qoph tarot trump: xviii the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, and astrologers deduce from it the judgment of the stars and celestial signs, and perfect their science, according to the rules of the motions of the stars" 31. hod to malkuth hebrew letter: shin tarot trump: xx the last judgement correspondence: fire "t

ss aspect, so the two are for practical purposes treated as the same, and elemental earth does not receive its own separate zone. in the golden dawn system of magic, the pure spiritual essences of the three higher elements are assigned to the three sephiroth on the tree of life that are immediately above malkuth. elemental air is placed in yesod, sphere of the moon; elemental water is assigned to hod, sphere of the planet mercury; and elemental fire is located in netzach, sphere of the planet venus. it may be postulated that an extremely rarified and pure elemental spirit might be able to ascend above the moon to its own sephirah, were it able to purge itself of all denseness and of the remnants of the lower aspects of the other elements. that is, a very pure elemental spirit of air might

TYSON DONALD THE MAGICAL WORKBOOK

heh-vav-heh upon which the universe is formed" when practicing the evocation of nichsa, king of elemental water and the undines, the following invocation to the divine ruler of the west, elohim tzabaoth, would be used. cc 1, invoke thee, elohim tzabaoth, lord o f the west and of the region o f water, and o f dl the spiritual creatures that dwell therein. descend from your throne in the sphere o f hod and fill this circle of art with your presence. enter my body and fill me with your light. enter my heart-center and empower my will with authority to rule over all the creatures of the water element in 308 moving exercises your name, by the supreme power and authority of yod-heh-vav- heh upon which the universe is formed" when practicing the evocation of ghob, king of elemental earth and the

TYSON DONALD THE POWER OF THE WORD

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

their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the human body. yod is the head of this figure, the first he its arms and shoulders, vau its breathing torso, and the second he its pelvis and legs. the esoteric message inherent i

and so on, fundamentally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, and so on; neither are they the spheres on the glyph of the tree of the kabbalah. the true sephiroth are nothing other than the ten names of god. all the rest is window dressing-an attempt to make

ly unto me, for i am the servant of the same your god, the true worshiper of the highest. analysis of the sixteenth key the second flame would naturally seem to apply to the second angle, the south, and this indeed is where this key falls in the sequence. here, the flame is described as the "house of justice, which hast thy beginning in glory" glory or splendor is the name of the eighth sephirah, hod, which is positioned just below geburah on the left side of the tree of the sephiroth, the side of severity and judgment. it is said that the second flame will "comfort the just" because it is the task of this angel, or class of angels, to send its ministers walking the face of the earth to separate the righteous from the wicked, so that the punishment of god will fall only on the wicked. that

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hou

seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo causal del hombre. la sexta carta del tarot. el enamorado. netzah la justicia del arcano. la s ptima carta del tarot, saturno: la victoria. hod mercurio de g minis. el carro del tarot. la octava carta y la eternidad del todo. jesod el sol de leo. la novena carta del tarot. el ermita o. malchuth el universo entero, mar a o virgo, la naturaleza. estos diez sephirotes viven dentro de nuestro ser y son nuestro sistema solar. el tarot est ntimamente relacionado con la astrolog a esot rica y con la iniciaci n. el arcano x (10) es la primera

hird, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that c

r a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del alma-conciencia, la regi n del rigor y de la justicia. sexto tiphereth, el mundo causal, la regi n de la voluntad, el equilibrio y la belleza. s ptimo netzah, la regi n de la victoria, el mundo del hombre mental (todo aquel que logra libertarse de los cuatro cuerpos de pecado es un buddha. octavo hod, el esplendor, la regi n del mundo astral. noveno jesod, el fundamento, el sexo, el mundo et rico. d cimo malchuth; el reino en general, el mundo f sico. malchuth es un filtro supremo, de esta regi n salimos para el ain soph o para el abismo, esa es la ley. los sephirotes son at micos, los diez sephirotes pueden reducirse a tres tablas. primera: tabla del quanta, de la energ a radiante que vie

WESTERN MANDALAS OF TRANSFORMATION SR AL

chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain angel will presently be animated by that angel .corneliu

we would then want to work on that part of our personality that will elicit dynamic communication abilities, as this job would involve both verbal and written communications. we may do this through designing a talisman with a lot of mercurial correspondences, and also do some creative work with the active imagination through meditating on the completed mandala, which will connect us to mercury or hod, the 8th sphere on the tree of life. symbols are very archetypal, but they can also be very personal. you probably have certain kinds of symbols which may mean something to you that no-one else understands. however, the archetypal symbols have great power in talisman making because they have a tradition.these are images that have been built up in the ether, or akasha, for thousands of years an

s which are directly derived from the tree of life. one single tattwa image, for example a square (which is attributed to earth, could be added to many different kinds of talismans.it would go with different planetary energies for a variety of purposes. when added to one with venus, or netzach, it may refer to the need for grounding in a particular relationship; when added to one with mercury, or hod, it may make concrete certain aspirations for getting a teaching job. this will become more clear as we explore the tattwa and talisman correspondences in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the path (or those belonging to the tarot archetype, i suggest the hebrew letters themselves, which are rooted in the t

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

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

as netzach or victory. it's mundane chakra is venus. it is considered reserved, dignified, and affectionate. it is also related to ideas of mastery, conquest, and fulfillment of desire. the magical symbol of the heptagram will be examined later. 8. eight represents realization. the eight-pointed star or eight-spoked wheel is a symbol of christ, as well as mercury. on the tree, it is attributed to hod, or the sphere of splendor. its mercurial connections imply knowledge and truth-seeking, especially in magical work. it symbolizes concrete form wherein the force of netzach finds expression. as a duplication of four, it also represents alteration and vibration. levi relates it to the astral light, or magical agent wherein all vibrations exist. it also symbolizes culture, education, and evolut

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

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

with no choice but to copy the ones he or she be-lieves are correct. let us look at an example of the correct way of tracing a sigil onto a kamea. the principal key the student needs is the chart frequently known as the aiq beker (see the table in figure 4-r, which has nine chambers, or a chart that refers the numerical equivalents to sephira kether chokmah binah chesed geburah tiphareth netzach hod yesod number 1, 10, 100 2, 20, 200 3, 30, 300 4, 40, 400 5, 50 6, 60 7, 70 8, 80 9, 90 letter a. i. q b. k. r g, l, sh d, m, t, th h. e. n v, s z, 0 ch, p, f t, tz zodiac air, virgo, pisces mercury, jupiter, sun moon, libra, fire venus, water, saturn aries, scorpio taurus, sagittarius gemini, capricorn cancer, mars leo, aquarius the sephiroth (see figure 4-s. these show the relationship of the

ng, passage, locomotion, happening. 9: divisions of kamea 9: sephirah of yesod 9: gah, gaah: to grow, increase; become powerful 9: ach, ach: brother, kinsmen, friend root: equality, identity, fraternity; the common hearth 9: hd, hed: an echo, or shout root: the power of division. 15: sum of rows in kamea* 15: ih, jah, divine name associated with chokmah root: absolute life, absolute being 15: hvd hod, splendor, the 8th sephira 15: zub, zabe: to flow; menstrual flow 15: abib, abib: the first month of spring; month of passover and resurrection 15: gavh: pride, exaltation 15: abvha, aboha, angel of third decante of sagittarius 15: gbhh: high 15: zch: to move, to impel root: movement made with effort; tenacious spirit 15: number of the goddess gaia in greek. 45: theosophic extension of numbers

WICCA WITCHCRAFT TODAY

with lime, which, as i said before, produced the famous lincoln green a most excellent camouflage enabling the little people to vanish by diving into the bushes. the robin hood story was spread, the tale of the wonderful archer who never missed his aim. robin was a common french-english name for a spirit and hood was a frequent variant for wood, and has further been derived from the scandinavian hod, a wind god, variant of woden. robin hood, therefore, though he probably had a historical existence also, was a mythical form into which a witchleader could easily transform. he had his coven of twelve, including the high priestess, maid marian, all dressed in lincoln green. it was perhaps rather more respectable to go to a foresters' than to a witches' party. the bright young things among the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atzilut

ond under kings, the third under priests and governors. the ancient physicians considered that the 14th day was the crisis of fevers. the moon waxes and wanes, each for 14 days. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 15 was the number of pairs of the aeons, or holy principles in the gnostic scheme of valentinus. 15 is the number by gematria of the 8th sephirah, hod. there were 15 steps in the temple between the antecourt of israel and the women s court and in these were sung the 15 psalms of degrees. psalms cxx- cxxxiv, 15 is the number of jah, a name of god. so the jews who wrote letters for numbers, never wrote jah, 10, 5, for 15, but tv, 9, 6=15. the great day of joyful recreation for jewish maidens was the 15th day of the month ab. the deluge covered

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

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

WORKING CEPHALOEDIUM VERSION 1

wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall

WORKING CEPHALOEDIUM VERSION 2

wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

to the grade of zelator, in which the earth part or body of man is purified. the hierophant is on a seat a little distance in front; he corresponds to the grade of theoricus, located in the sephira yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense rises. if the temple has n

ce with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hierophant, expounder of the lesser mysteries in the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple?

n symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals which are

of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals which are before you represent all possible modes of egress to the several paths which connect the grades and sephiroth in the order of the with the sephiroth and the grades which are beyond. in the north is the gate of mem, leading from hod to geburah, and to this path is attributed the 12th key of the tarot, that hanged man which suggests in strange symbolism the presence of some great mystery. it is one of the vertical paths, and it is closed for ever to the practicus. in the south is the gate of kaph, leading from netzach to chesed by another vertical path, to which is attributed the 13th key of the tarot, or that of the wheel

e practicus. in the south is the gate of kaph, leading from netzach to chesed by another vertical path, to which is attributed the 13th key of the tarot, or that of the wheel of fortune. there is no ascent to the heights through this gate, either in the outer or inner order. there remain for your consideration the 24th, 25th and 26th paths, by which tiphareth is approached from netzach, yesod and hod, or the grade of adeptus minor from the grades which are below. the threshold of this exalted sphere is reached by the vertical path of samech, which you have just traversed symbolically. the gate by which it was entered is shown here in the east for purposes of convenience, in comparison with the other gates and paths. remember, it was by a vertical path that you passed from the sephira malku

brant draws the philosophus a little nearer the east. celebrant i must now direct your consideration to the tarot symbols which stand about the threshold of adeptship as guardians of the three paths, communicating with the grade of tiphereth. by the hypothesis of the paths and the tree, it is possible to proceed from the 4=7 grade of netzach to that of 7=4 in chesed, as it is also from the 3=8 of hod to the 6=5 of geburah; but these modes of progress are forbidden by the laws of the hierarchy. for this reason the tarot keys attributed to the paths of kaph and mein have no place in the temple. there remain, however, the 24th, 25th and 26th paths. but the philosophus cannot enter the sephira tiphareth by the path of nun, because the key of death intervenes. the celebrant shows the 13th tarot

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