Michael Wynn's Occult Reference Library
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ALEISTER CROWLEY LIBER 777

the end of a word. the repetition of one letter in lines 9 and 10 appears to be deliberate. table ii (the elements) col. lxvi. the numerical value of each of these spellings gives the number in col. lxv, which, rendered in hebrew letters, gives the secret name in col. lxiv. line 31. originally given hyh wyw hyh dwy, which adds to 82 rather than 72. the reading here is from mathers introduction to kaballah unveiled. table iii (the planets) col. lxxviii. line 13. various spellings of this horrendous name have appeared in the literature, and as mentioned in crowley s notes on this column, the spelling given here can only be made to add to 3321 by counting the final\ as 700 rather than the more usual 600. liber d had \yrhc hwrb duw \ycycrtb aklm, malkah be-tarshishim ve- a ad be-ruah sheharim

ong the lines of you can prove anything with gematria if you try hard enough. line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, etc, denounced by old testament writers and given an inexplicable sex change by medieval demonologists. table of correspondences 55 line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spir

ALEISTER CROWLEY THE QABALAH

ddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes) t.s. 4 the quote from genesis, in jacob s blessing to judah, is generally taken as the earliest reference to the messiah. other mean

LIBER 777

the end of a word. the repetition of one letter in lines 9 and 10 appears to be deliberate. table ii (the elements) col. lxvi. the numerical value of each of these spellings gives the number in col. lxv, which, rendered in hebrew letters, gives the secret name in col. lxiv. line 31. originally given hyh wyw hyh dwy, which adds to 82 rather than 72. the reading here is from mathers introduction to kaballah unveiled. table iii (the planets) col. lxxviii. line 13. various spellings of this horrendous name have appeared in the literature, and as mentioned in crowley s notes, this spelling can only be got to 3321 by counting the final\ as 700 rather than the more usual 600. liber d had \yrhc hwrb duw \ycycrtb aklm, malkah be- tarshishim ve-a ad be-ruah sheharim, which gives the required value w

ything with gematria if you try hard enough. transcriber s endnotes 55 line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, asherah, etc, denounced and maliciously mis-spelt by old testament writers and given an inexplicable sex change by medieval demonologists. line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal book of tobit. sometimes also known by the latinised form asmodeus. the name is possibly a modification of aeshma deva, an evil spir

LIBER LVII

a, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes. t.s] 6 liber lviii god says .my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

given to a chosen few initiates certain oral teachings which could never be written but were to be preserved from one generation to the next by word-of-mouth transmission. those instructions were in the form of philosophical keys, by means of which the allegories were made to reveal their hidden significance. these mystic keys to their sacred writings were called by the jews the qabbalah (cabala, kaballah. the modern world seems to have forgotten the existence of those unwritten teachings which explained satisfactorily the apparent contradictions of the written scriptures, nor does it remember that the pagans appointed their two-faced janus as custodian of the key to the temple of wisdom. janus has been metamorphosed into st. peter, so often symbolized as holding in his hand the key to the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

mem, for it is hidden and concealed (as mentioned earlier speech is called "the revealed world" whereas thought is called "the concealed world) now, in the thought of binah itself, there is also an open mem) and a closed mem. these are called the "open saying" and the "closed saying. in order to understand the difference between these two in thought, we must understand that which is explained in kaballah, that the encompassing lights of binah are square. if a person is in the middle of a square room, part of the ceiling is directly above him and close to him, and part of it is across the room and far from him. likewise, the encompassing lights of binah (understanding) are square. in other words, the part of the concept under analysis which he understands is "directly above him. the part o

s of letters of thought. the name: elokim we may now understand the name elokim which is the aspect of the divisions of the combinations of letters of thought. elokim is the aspect of gevurah (concealment and restraint, as in the verse "for a sun and a shield is y-h-v-h elokim. in other words, the name elokim conceals the name y-h-v-h, which is the aspect of revelation, like the sun. according to kaballah, the one hundred and twenty combinations of the name elokim are the source of creation. it is therefore the name elokim which represents the divisions and combinations of letters, thus concealing the holistic revelation of the name y-h-v-h and bringing about the revelation of particulars. as explained above, the five gevurot, the division of the letters, and the name elokim, are all like

rror could be so extreme that their understanding could literally be the opposite of the true meaning. when those students themselves become teachers, the problem will be further aggravated since they will teach their students false imaginations and misconceptions, and will end up, literally calling darkness light (to our great sorrow, this phenomenon has become so prevalent today in the field of kaballah that in almost all cases both the teacher and the students are in error. this is a case of the blind leading the blind) on the other hand, if the professor understands the subject properly and lessens his explanation according to the capability of the students, they will readily understand it without confusion. this is the sign of a true teacher. in addition, the fact that he can bring th

f human beings, where there is a complete concealment of g-d, no awareness of him, and a total sense of self existence separate and apart from him. this is to say that this physical world is a place of total darkness. then, at mt. sinai, he gave us the torah. the torah contains g-d himself within it, as is stated "i have placed myself within my scriptures. through the study of torah, specifically kaballah, which is the "secrets of the torah, and particularly chassidut, which is the "secrets of the secrets, we gain a true awareness of g-d, to the point that we can fully realize that "there is nothing besides him. this is the true redemption and freedom from the slavery of error and false imaginations. this is the spiritual redemption which will bring the physical redemption in its wake, and

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

en dawn and its teachings. what mcgregor mather has written and published is of course good; of this there is little question. but not one of three published works-the kabbalah unveiled, the greater key of king solomon, and the sacred magic of abramelinbears the intrinsic stamp of genius or uniqueness. nothing that dr. william wynn westcott wrote is exempt from the same criticism. his book on the kaballah is simple, clear and informative-but it bears no resemblance to the peculiar quality or character of the golden dawn documents which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! vo

kenzie, a masonic scholar and encyclopaedist, who had received his at the hands of a count apponyi in austria. the objects of this society which confined its membership to freemasons in good standing, was "to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the systems of philosophy founded upon the kaballah and the doctrines of hermes trismegistus" dr. westcott also remarks that today its fratres "are concerned in the study and administration of medi <20> cines,andin their manufacture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses

ars has not actually damaged them; all that has been removed are a few items, more or less important, of qabalistic knowledge. if the reader feels that these might be value to him, and for the sake of tolerable completeness would l i e to have them, by studying such qabalistic texts as the zohar and the sepher yehirah both of which are now in english translation, or some such work as waite's holy kaballah, he will be in possession of the fundamental facts. it is in other parts of the order work that injudicious tampering has been at work. most of this is now restored and i believe that this book is an accurate representation of the whole of the order work from neophyte to theoricus adeptus minor. some portions of the manuscripts have required editing, principally from the literary point of

RUBY TABLET OF SET

promised to overcome the limitations. the fundamental jewish posture is one of realism before existence, rather than one of seeking an escape from the world's necessities" he most poignantly states the dilemma of the modern jew who, faced with the reality of this world, isn't sure what or where his god is, if indeed he exists at all. those who tenaciously hold on to the mystical traditions of the kaballah do so at the price of involved explanations of the hidden god. in utter disillusionment, rubenstein states not only for the jew, but for many of the denominations in the judeo-christian religions. the time of the death of god does not mean the end of all gods. it means the demise of the god who was the ultimate actor in history. i believe in god, the holy nothingness, known to mystics of

the rabbi, whose task is a life-long confrontation of the sacred texts in order to continually keep in front of his congregation the need for and beauty of god's order in this world. the aim is a peaceful and productive world, in areas as diverse as the most humane way to kill animals to insights on politics. the non-rational involves the mystical side of judaism, which is often centered upon the kaballah. these two distinct aspects of judaism are accompanied by two others, one discussed under mythology and the other here. the latter has been widely published in the works of martin buber in the "i-thou" discussion called "dialogue" this state of being is described as "the total and unmediated contact between the individual, and various aspects of his world: objects, other people and god hi

scussion of arcs, spheres, triangles, etc. not too dissimilar from the golden section. i leave it to each magician to understand their significance. footnotes 1. refer to the golden section working record tarot primer table of contents. preface. introduction. lesson 1- the tarot and magic. lesson 2- elements of a reading. lesson 3- the cards. lesson 4- alchemy. lesson 5- numerology. lesson 6- the kaballah. lesson 7- astrology. lesson 8- sex (and related topics. lesson 9- recording a layout. lesson 10- the vocabulary. lesson 11- the wasserman layout. lesson 12- your first reading, central section. lesson 13- your first reading, next section. lesson 14- your first reading, third section. lesson 15- your first reading, fourth section. lesson 16- your first reading, final section classificatio

o crowley's text, which you will use along with this primer. students of this tarot primer should have crowley's textual book of thoth, and you will be directed to read in that text from time to time. you should also have the book of thoth tarot deck, since this primer will make repeated references to the symbolism inherent in that deck.(4) if you are not familiar with alchemy, numerology, or the kaballah, you will also need to read an appropriate introduction to each (available in cavendish's the black arts(5) and similar books. you will be told to read these items at the appropriate times in the following lessons. throughout these lessons i cite examples from my own experiences and actions. learn from them, but remember that imitation, the sincerest form of flattery, is also the weakest

throughout these lessons i cite examples from my own experiences and actions. learn from them, but remember that imitation, the sincerest form of flattery, is also the weakest form of magic. if such actions/beliefs work for you, if they mesh well with your magical being, then use them. otherwise develop your own practices and beliefs from my discussions and examples. crowley repeatedly stated "my kaballah is not your kaballah" neither is my tarot your tarot. as with any valid endeavor or study, our similarities help us communicate; they help us learn from each other. but, as with any magical endeavor, our studies and workings must reflect each magician's individuality and uniqueness. since my personal experiences and outlook will color this primer, and since my experiences and outlook are

SATANGEL

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

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ns and others. thus, we glean understanding when we read, in earth's earliest ages, this the riddle of the great seal of the united states 269 statement by g. pember "there is little doubt that the culmination of the mysteries was the worship of satan himself."5 you'll also recall our discussion elsewhere in this book that the illuminist and masonic theology is solidly based on the jewish cabala (kaballah or quaballah. indeed, almost all occult and magical belief systems are founded on the principles and teachings of the jewish cabala. in her most famous book, the secret doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hing. h in the skeptic fs dictionary[ online] http//skepdic.com/iching.html. 9 march 2002. dening, sarah. the everyday i ching. new york: st. martin fs press, 1997. seabrook, myles. i ching for everyone. new york: barnes& noble, 1998. wilhelm, helmut, richard helmut, and irene eber. understanding the i ching. princeton: princeton university press, 1995. kabbalah the kabbalah (also cabala, kabala, kaballah, qaballah, etc) is a mystical jewish tradition that teaches that the elect of god shall know both him and the universe and will be raised above common knowledge to a spiritual level where they will understand the secrets of holy writ and creation through symbolic interpretation. kabbalists affirm that the elect shall discover in the ancient texts whatever they choose, and they have the ri

0 0

lements also refer to the four worlds of the qabalah as well as several other qabalistic correspondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on

ABRAMELIN1

slated title at the commencement of each of the three books. on the fly-leaf of the original ms. is the following note in the handwriting of the end of the eighteenth century: this volume contains 3 books, of which here is the first. the abraham and the lamech, of whom there is here made question, were jews of the fifteenth century, and it is well known that the jews of that period possessing the cabala of solomon passed for being the best sorcerers and astrologers. then follows in another and recent hand: 1 probably the same as gio peccatrix the magician, the author of many manuscripts on magic. 2 since writing the above, i have heard casually that a copy of at least part, or perhaps of the whole, is said to exist in holland. introduction iii volume composed of three parts 1st part 102 pa

asting, as much as shall seem convenient to him, and let him daily, between sun rising and setting, being clothed in pure white linen, seven times call upon god, and make a deprecation unto the angels to be called and invocated, according to the rule which we have before taught. now the number of days of fasting and preparation is commonly one month, i.e, the time of a whole lunation. now, in the cabala, we generally prepare ourselves forty days before. now concerning the place, it must be chosen clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. this place must first of all be exorcised and consecrated; and let there be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, picc

ou followest the path which he shall show unto thee. and these two signs are the key of the whole operation. unto the glory of the most holy name of god and of his holy angels! the sacred magic 32 end of the first book. of abramelin the mage 33 footnotes to book one 1 des exemples et des circonstances. 2 d acheminement. 3 i consider this a truer orthography of the word than the usual rendering of cabala. 4 r el 5 this is identical with the oriental doctrine that ignorance is itself evil and unhappiness. 6 yet the true qabalah is undoubtedly derived from the egyptian and eastern wisdom. 7 i.e. from the angels. 8 this name is spelt abramelin in some places and abramelim in others. i have consequently carefully in all cases put the orthography as it there occurs in the ms. 9 vormatie; that is

entitled: how to obtain information and be enlightened concerning every kind of proposition and all doubtful sciences. 51 the eighth chapter is entitled: how to excite tempests. 52 to know all sorts of matters past and to come, which are, however, not opposed to god and to his holy will! 53 thus spelt here. 54 as i have pointed out in my kabbalah unveiled, i consider this a truer orthography than cabala, or kabbalah. 55 troque ou change. 56 that is to say the true and unwritten qabalah, which is the ancient egyptian magical wisdom; and not later hebrew perversions thereof. 57 that is to say the administrators of the first cause, ie. the various divine powers, or gods and goddesses, who act more directly on matter. 58 abraham here alludes to the period of preparation required from the neoph

ALEISTER CROWLEY EQUINOX EQ I 3 3

aftesbury avenue. and through all booksellers "see review on page 314" mr. george raffalovich's charm- ing volume of essays and sketches entitled on the loose: planetary journeys and earthly sketches (a new popular edition. price one shilling net, crown 8vo, pp. 164, may be obtained through "the equinox" from mr. elkin mathews' list the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts. with a preface by r. b. cunninghame graham. finely printed at the chiswick press. over 400 pp. with numerous illustrations. demy 8vo, 12s. net. mr. h.g. wells, writing at length in the "saturday "review" says "these chapters are really admirable exposi- tions of a method of inquiry that i had thought vanished from the earth. a thoughtful and laborous contributio

ALEISTER CROWLEY EQUINOX EQ I 4 2

by any chance those in which the fathers are reputable and pious persons, highly esteemed for their evangelicalism and philanthropy. there have been some ill-disposed persons who were not ashamed to assert that some of the methods of vigilance societies remind them of blackmail. is there another side to the medal? a. quiller, jr. the cannon. an exposition of the pagan mysteries perpetuated in the cabala as the rule of all the arts. elkin mathews. this is a very extraordinary book, and it should be a fair "eye-opener" to such as consider the qabalah a fanciful concatenation of numbers, words, and names. also it may come as rather a rude shock to some of our "fancied" knowalls, our "cocksureites" who are under the delusion that knowledge was born with their grandmothers, and has now reached

ARADIA GOSPEL OF THE WITCHES

e universe; in witch sorcery it is the female who is the primitive principle. wheneverin history there is a period of radical intellectual rebellion against long-established conservatism,hierarchy, and the like, there is always an effort to regard woman as the fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of sorcery,neo-platonism, cabala, heretic christianity, gnosticism, persian magism and dualism, with theremains of old greek and egyptian theologies in the third and fourth centuries at alexandria, and inthe house of light of cairo in the ninth, the equality of woman was a prominent doctrine. it wassophia or helena, the enfranchised, who was then the true christ who was to save mankind. page 64 the supper of the witches, t

BLAVATSKY H P ANTHROPOGENESIS

four; and retorted into itself makes the first cube. this first cube is a fertile number, the ground of multitude and variety, constituted of two and four (depending on the monad, the seventh. thus the two principles of temporal things, the pyramis and[[vol. 2, page] 600 the secret doctrine. cube, form and matter, flow from one fountain, the tetragon (on earth) the monad (in heaven (see reuchlin "cabala" 1, ii. here reuchlin, the great authority on the kabala, shows the cube to be matter, whereas the pyramid or the triad is "form" with the hermesians the number four becomes the symbol of truth only when amplified into a cube, which, unfolded, makes seven, as symbolizing the male and female elements and the element of life* some students have been puzzled to account for the vertical line, w

to inferior things. hence ariseth essential light, not burning but illuminating. this is the creation of the middle world, which the hebrews call the supreme, the world of the (their) deity. it is termed olympus, entirely light, and replete with separate forms, where is the seat of the immortal gods 'deum domus alta' whose top is unity, its wall trinity, and its superficies quaternity (reuchlin, cabala, p. 689. the "superficies" has thus to remain a meaningless surface, if left by itself. unity only "illuminating" quaternity; the famous lower four has to build for itself also a wall from trinity, if it would be manifested. moreover, the tetragrammaton, or microprosopus, is "jehovah" arrogating to himself very improperly the "was, is, will be" now translated into the "i am that i am" and i

CHRONOLOGIA RORISPERGIUS

. joachimist-influenced kabbalah absorbed to some degree by beguin/franciscan church of philadelphia that holds "the keys of david: a joachimist/qblhist exegesis of scripture. 1280 ramon martin: pugio fidei discusses the tetragrammaton christologically, discusses how name science and sefirotic science support the notion of the trinity, and calls the messiah by the hebrew letter yod. uses the word cabala by name and mentions his predecessor petras alphonsi. 1280? sefer ha-zohar written by moses de le n but attributed to simon ben yohai. 1280-1340 joseph ibn kaspi kabbalist "menorat kesef" equates the merkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perhaps meets abraham ab

er influenced by the twelfth-century monk joachim of fiore. 1516 agostino giustiniani (editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and glosses. 1516 pietro colonna galatino writes de arcanis catholicae veritatis which supports johannes reuchlin's christian cabala. agostino giustiniani (editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and glosses) 1517 reuchlin's de arte cabalistica published; martin luther posts theses. agostino giustiniani dominican scholar invited to france, where he taught hebrew and arabic at

arabic, and chaldean psalter, with three latin translations and glosses) 1517 reuchlin's de arte cabalistica published; martin luther posts theses. agostino giustiniani dominican scholar invited to france, where he taught hebrew and arabic at the university of paris for five years. 1518 symphorien champier pronostics ou pr sages des proph tes, des astrologues et des m decins contains a chapter on cabala. 1519 jean thenaud la saincte et tr s chrestienne cabale m trifi e exposes fran ois i to the cabala. 1520(31)-1609 r. ben bezalel of prague, r. loew of prague. 1521 trait de la cabale employs a cosmology and numerology derived from dionysius the areopagite and re-interprets kabbalism by means of the figura of the ninth century rabanus maurus of fulda. 1522 n.t. translated into german by m

ttemberg in 1612 and that the second coming would occur in the year 1620. frederick i, duke of wurttemberg invested with the order of the garter, conferred on him in stuttgart by a special embassy from james i. 1606 trithemius' steganographia first published 1608 michael sendivogius goes to moscow on diplomatic mission. 1609 oswald croll, basilica chemica. redaction copy in tubingen university of cabala mystica the book of sacred magic, attributed to abraham ben simeon of worms, describing a journey undertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the

the preface to his sinnepoppen, the amsterdam poet roemer visscher refers to a cultural pasttime which forms the basis for his book "the practice of commenting on scenes depicted on a kind of playing cards- jochen becker `plaatjes en praatjes: emblemata, gespreksspelen, conversatie en kunstgeklets, p. 118-130. in: de zeventiende eeuw 15.1 (1999) 1615 confessio fraternitatis steffan michelspacher cabala, spiegel der kunst unnd natur. james maxwell- admirable and notable prophecies. julianus de campis defence of the rosicrucians was published. 1616 chymische hochzeit(chemical wedding of christian rosenkreutz. philosophical letters of michael sendivogius were most probably written from brussels and were addressed to a new member of the society of unknown philosophers of cabala("novo cabalae

DAVID ICKE THE BIGGEST SECRET

the lies theypeddled. and thats a crucial point to remember. judaism, christianity and islam allbase their beliefs on these same stories written by the levites after their stay inbabylon. we are looking at a point in history which was to define and control the worldfrom then until now. the knowledge the levites stole from egypt and expanded as aresult of their stay in babylon, became known as the cabala (kabala, qaballa, whichcomes from the hebrew root, qbl, meaning mouth to ear. this is the method used tocommunicate the most secret information to initiates. the cabala is the esoteric streamof what is called judaism, which in fact is a front for the babylonian brotherhood, as isthe v atican. the cabala is the secret knowledge hidden in codes within the oldtestament and other texts. judaism

s all invention. the three syllables in sol-om-on are allnames for the sun in three languages. manly p hall wrote that solomon and his wives andconcubines were symbolic of the planets, moons, asteroids and other receptive bodieswithin his house- the solar mansion.15 solomons temple is symbolic of the domain ofthe sun. in talmudic legend, solomon is presented as a master magician who understoodthe cabala and cast out demons. this is more symbolism of the secret knowledge heldwithin the fabricated stories of hebrew history. the books of kings and chronicles,which recount the building of solomons temple, were written between 500 and 600years after the events they are supposed to be describing. hebrew chroniclers of thetemple of solomon are so over the top, its hilarious. it was supposed to oc

sfound on the floor of a 1,200 year old muslim mosque which stood on the site of presentday tel aviv.1 the jewish writer, o.j. graham, in his work, the six pointed star, says..the six pointed star made its way from egyptian pagan rituals of worship, to the goddessashteroth and moloch. then it progressed through the magic arts, witchcraft (includingarab magicians, druids and satanists. through the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parliament) of the new state of israel, to the flag of israel, and itsmedical organisation, equivalent to the red cross.2so the very name rothschild comes from an ancient esoteric symbol connected toegypt as moloch (nimrod) the god of sacrifice. the hexagram

ill around today.the theosophical societys headquarters in america were in california at krotona. thepythagorean mystery school in ancient greece was at crotona. blavatskys society was yetanother mystery school derivative. its doctrines are based on blavatskys books such asisis unveiled, which was written in 1877, and the secret doctrine, published in 1888,which are themselves based on the hebrew cabala. she claimed to be in psychic contactwith hidden masters or supermen. these hidden masters, she said, lived in central asia andcould be contacted telepathically by those who knew the secret to the esoteric mysteries.240today we call this process of communication channelling. there are many ufosightings and much research which indicate that there are secret underground andunderwater bases fo

ints of light, hewas speaking in code about this place of initiation for the highest initiates of the satanicpyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy,a position known as the queen mother.29 every day, apparently, a child is sacrificed in the298basement.30 ceremonies are performed here to the satanic goddess known as lilith, ademon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed onthrough the female, was symbolised as a lily and the main reptilian gene carriers weregiven names like lilith, lili, lilutu and lillette. elizabeth (el-lizard-birth) is aderivative of this. another demon used by some mothers is called bilair, bilar, andbilid, cabalistic names for the force others call satan, etc.31 it is from these land

DEMONIC BIBLE

ity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in

rd god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a fertility cult of the god adonai, or el. the israelites were syrian foreigners to egypt, osiris being the egyptian name for the syrian fertility god of the jews. a similar mystical system (to the cabala) developed in egypt centered on the god amen. followers

ame for the syrian fertility god of the jews. a similar mystical system (to the cabala) developed in egypt centered on the god amen. followers of the egyptian god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical

m. what it is now, is not what it will be ten years from now. anything written about the eol will surely be false a few years hence. the eol is, for deitus, what the oto was for thelema. the oto embraced much more than the philosophy of thelema, but ultimately served as a vehicle for the advancement of thelema. every other tract written by that prestigious organization on the subject of yoga, the cabala, or the tarot pales before that which was written concerning thelema. the eol, similarly, has many goals but its central role is to promote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer is the ve

than appear before a "magic circle" and serve the whims of mere mortals. one might also think that there would then be one "correct" tradition of magic and one "true" pantheon of deities. this is not at all the case. all systems of magic use similar techniques and work relatively the same. the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques used (and their effect upon the practitioner's mind) which accounts for magical powers and not the particular deities or spirits called upon. many spirits are accredited with giving knowledge of "arts and sciences. the "lesser key of solomon, a book of goetic sorcery, lists 72 demons which solomon allegedly bound inside a brazen vess

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

) and the law of compensation (for every action there is an equal and opposite reaction. the temple is headquartered at 7525 fallbrook ave, west hills, ca 91307. it has several centers in the united states and one in japan. sources: crenshaw, james. telephone between two worlds. los angeles: devorss, 1950. eisen, william. agasha, master of wisdom. marina del rey, calif: devorss, 1977. the english cabala. 2 vols. marina del rey, calif: devorss, 1980.82. eisen, william, ed. the agashan discourse. marina del rey, calif: devorss, 1978. zenor, richard. maggie answers you. san diego: philip j. hastings, 1965. agate (or achates) according to ancient tradition, this precious stone protected against the biting of scorpions or serpents, soothed the mind, drove away contagion, and put a stop to thund

.m.s. bounty, received through an american psychic. bligh was bond s great-uncle. sources: bond, frederick bligh. athanasia. journal of the american society for psychical research (january.may 1929. the company of avalon. oxford: b. h. blackwell, 1924. the gate of remembrance. oxford: b. h. blackwell, 1918. bond, frederick bligh, and thomas simcox lea. gematria: a preliminary investigation of the cabala. wellingborough, england: thorsons, 1977. goodman, jeffrey. psychic archeology: time machine to the past. new york: berkley publishing, 1977. kenawell, william w. the quest at glastonbury. new york: helix press, 1965. lambert, g. w. the quest at glastonbury. journal of the society for psychical research 43, no. 748 (june 1966. ward, gary l. independent bishops: an international directory. d

gematria became an integral part of modern ceremonial magic as practiced in the hermetic order of the golden dawn and by aleister crowley. crowley and william westcott of the golden dawn wrote several books on the subject, and crowley published a key word guide to numerological meanings of words titled 777. sources: bond, bligh, and thomas simcox lea. gematria: a preliminary investigation of the cabala. london: research into lost knowledge organization, 1977. crowley, aleister. 777. london: walter scott publishing, 1909. revised as 777 revised. london: neptune press, 1952. geller effect encyclopedia of occultism& parapsychology. 5th ed. 626 ginsburg, christian d. the kabbalah (with the essenes. london: routledge, 1863. reprint, new york: samuel weiser, 1970. kozminsky, isidore. numbers.th

any grimoires, some rare copies of which survived in the british museum and the bibliotheque de l arsenal in paris, and made them available to the public. the magus, published by francis barrett in london in 1801, stands as the fountainhead of these efforts. barrett had access to a number of magic documents from which he took bits and pieces to construct a section of his book, which he titled the cabala or the secret mysteries of ceremonial magic illustrated. it includes not only instructions for working magic but also imaginative drawings of the various evil spirits he discusses. the magus is important in being the first modern publication with sufficient instruction to actually attempt magic rituals. the next major step in preserving grimoires came in the mid-nineteenth century with the

d with the soul, called ba or bai, which was believed to abandon the material body and the double at the moment of death. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. hornung, erik. conceptions of god in ancient egypt. ithaca, n.y: cornell university press, 1982. kabala (or kabbalah or cabbalah or cabbala or cabala) a hebrew and jewish system of gnosticism or theosophy. the word means doctrines received from tradition. in ancient hebrew literature the name was used to denote the entire body of religious writings, the pentateuch excepted. it was only in the early middle ages that the mystical system known as kabalism was designated by that name. the kabala deals with the nature of god and with the seph

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f technical terminology. in writing a book that considers comparative features of several mystical traditions, the challenge is further compounded to transliterate the considerable diversity of such terminology in a manner that is consistent, accurate, and helpful to readers who might be unfamiliar with the source languages. a review of several hundred books on the subject of the qabalah/kabbalah/cabala reveals that there is wide variation in how hebrew and aramaic words are transliterated. this has generated some confusion regarding the proper pronunciation of the qabalistic terminology. there are generally two different approaches that can be taken to transliteration. one approach emphasizes the most accurate representation of the letter sequence from the source language. in this option

dren of abraham is a robust, precious, and little known heritage upon which the fabric of the judaic, christian, islamic, and perhaps even the tantric religions are woven. in this book, that heritage is called the mystical qabalah.1 within the context of rabbinical judaism, this mystical tradition has come to be known as the jewish kabbalah, and in islam, as sufism (arabic tasawwuf. the christian cabala emerged from the mystical side of christianity, which developed as a parallel tradition to pauline dogma as it diverged and became estranged from its judaic roots. the christian cabala evolved as a way to harmonize jewish kabbalistic doctrines with christian theology. the precise usage of the word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the tor

, a movement arose among some jewish converts to christianity in spain to ascribe a distinctly christian context to the hidden meanings of qabalistic doctrines. this movement gained momentum from speculation among florentine platonists that the qabalah contained a lost revelation that explains the secrets of the catholic faith. this cross-pollination led to the emergence of a distinctly christian cabala founded by giovanni pico della mirandola (1463-1494. pico s writings, and subsequently those of john reuchlin (1455- 1522, caused a sensation in christian intellectual circles and ignited an interest in this previously unknown esoteric jewish tradition that spread across italy, germany, and france. in the sixteenth century ce, the appearance of qabalistic texts in latin translation enhanced

ce. in the sixteenth century ce, the appearance of qabalistic texts in latin translation enhanced attempts to draw further parallels between esoteric jewish doctrines and christianity. guillaume postel translated and published the zohar and sefer yetzirah into latin even before they were published in hebrew. latin texts in the seventeenth and eighteenth centuries were influential in standardizing cabala as the spelling commonly associated with the christian perspective to qabalistic doctrines.21 in the seventeenth century ce, the center of christian cabala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qab

ala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemming from the religion of the children of abraham. like master abraham, the prophet mohammed w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

edition and french translation of the corpus hermeticum and to a.-j. festugiere's book la revelation d'hermes trismegiste. though renaissance hermetism has not been set out before in the way in which i attempt to do it in the first ten chapters, these chapters owe much to others, particularly in parts of. iv, vii, ix, and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able t

asm for magia naturalis which he accepted and recommended much more forcibly and openly than did ficino. but pico is chiefly important in the history of renaissance magic because he added to the natural magic another kind of magic, which was to be used with the magia naturalis as complementary to it. this other kind of magic which pico added to the equipment of the renaissance magus was practical cabala, or cabalist magic. this was a spiritual magic, not spiritual in the sense of using only the natural spiritus mundi like natural magic, but in the sense that it attempted to tap the higher spiritual powers, beyond the natural powers of the cosmos. practical cabala invokes angels, archangels, the ten sephiroth which are names or powers of god, god himself, by means some of which are similar

er magical procedures but more particularly through the power of the sacred hebrew language. it is thus a much more ambitious kind of magic than ficino's natural magic, and one which it would be impossible to keep apart from religion. for the renaissance mind, which loved symmetrical arrangements, there was a certain parallelism between the writings of hermes trismegistus, the egyptian moses, and cabala which was a jewish mystical tradition supposed to have been handed down orally from moses himself. in common with all cabalists, pico 84 pico della mirandola and cabalist magic firmly believed in this extreme antiquity of the cabalistic teachings as going right back to moses, as a secret doctrine which moses had imparted to some initiates who had handed it on, and which unfolded mysteries n

d to have been handed down orally from moses himself. in common with all cabalists, pico 84 pico della mirandola and cabalist magic firmly believed in this extreme antiquity of the cabalistic teachings as going right back to moses, as a secret doctrine which moses had imparted to some initiates who had handed it on, and which unfolded mysteries not fully explained by the patriarch in genesis. the cabala is not, i believe, ever called a prisca theologia for this term applied to gentile sources of ancient wisdom, and this was a more sacred wisdom, being hebrew wisdom. and since, for pico, cabala confirmed the truth of christianity, christian cabala was a hebrew-christian source of ancient wisdom, and one which he found it most valuable and instructive to compare with gentile ancient wisdoms

ncient wisdom, and one which he found it most valuable and instructive to compare with gentile ancient wisdoms, and above all with that of hermes trismegistus who particularly lent himself to pico's essays in comparative religion because he was so closely parallel to moses, as the egyptian law-giver and author of the inspired egyptian genesis, the pimander. looking at the hermetic writings and at cabala with the eyes of pico, certain symmetries begin to present themselves to our enraptured gaze. the egyptian law-giver had given utterance to wonderful mystical teachings, including an account of creation in which he seemed to know something of what moses knew. with this body of mystical teaching there went a magic, the magic of the asclepius. in cabala, too, there was a marvellous body of my

FULLER J F C SECRET WISDOM OF THE QABALAH

ht of israel, which, like gold embedded in rock, is to be found only after much labour in many hebrew works, such as the torah, the talmud, the mishna, midrashim, zohar, and scores of other books, the bewildering nature of which may be recognized in a few minutes by glancing through a talmudic miscellany by paul isaac hershon. the word hlbq (qblh) is spelt in many ways, such as qabalah, qaballah, cabala, kaballa, and even, though quite incorrectly- gabella. it is not derived from such fantastic origins as the name of kapila, the indian philosopher, or from the name of the goddess cybele, for the word simply means greception h, something received an oral transmission, an oracle, or the spoken word. and the reason is, as we have already mentioned, that for ages the qabalistic doctrines were

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

and when through the constantly increasing power gained by the ruder elements in human society a knowledge of the scientific principles underlying ancient religion had been partially lost or forgotten, it became necessary for philosophers to conceal the original conception of the deity and to clothe their sacred writings in allegory. hence it is observed that every ancient form of religion has a cabala containing its secret doctrines--doctrines the inner meaning of which was known only to the few. in order that these truths might be preserved, they were inscribed on the leaves of trees in characters or symbols understood only by the initiated. the allegories beneath which these higher truths were concealed were handed down as traditions to succeeding generations--traditions in which histo

av, was originally female. although the secret meaning of all the allegories contained in the old testament is not fully understood, still the belief that cain, abel, and seth represented the self-triplicated deity at a time when the idea of man as a creator had been accepted, or when his power to reproduce was becoming the highest idea of a creative force, is consistent with what is known of the cabala of the jews, or of the esoteric meaning of the jewish scriptures formerly known only to the priests. in other words, the ancient doctrines, the true meaning of which was no longer understood by them, were patched together as a basis for the later developments in jewish religious experience. we have seen that six hundred years after adam appears noah, another self-triplicated saviour or pres

GILBERT THE MAGICAL MASON

society first printed in germany in 1616, were not printed in english in england until 1652 in the translation by eugenius philalethes, that is thomas vaughan, a famous hermetic scholar and alchemist. fludd's apology for the society of the rose and cross, his work in which is our chief interest, is divided into three parts, the first on mystic characters, the science and art of magic, and of the cabala; the second on the impediments to the study of the ancient sciences; and the third on the secrets of nature. the different chapters have for headings, certain mottoes taken from the old german worktheconfessionof the fratemity of the rose andcross.his declared purpose was, he wrote 'to protect the purity and innocence of the society, and to wipe off spots of shamein memory of robertfludd51

se was, he wrote 'to protect the purity and innocence of the society, and to wipe off spots of shamein memory of robertfludd51 which had been smeared over the fratres, as with a stream of pure wisdom. he refutes the charges of superstitious observances, and of improper magical arts which had been brought against the rosicrucians, and commends the study of the stars, of corres255 pondences, of the cabala and of natural magic, and of divination, saying that the will of god can be found out by such studies and by researches into nature, that all known arts ancient as well as new are to be studied and all men should find means of acquiring them, and should seektoimprove especially the knowledge of medicine, mathematics and chemistry. he concludes that he deems it impossible for anyone to attai

teorology, the science of healing, music, geometry, rhetoric and oratory, politics and on miracles. he then complains of several heathen philosophies, greek and arabian: but objects less to plato than to aristotle. he then explains at length his views of creation and of the realms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen'

GILBERT THE SORCERER AND HIS APPRENTICE

ly the first was committed to writing; which is what we have in exodus, leviticus, and numbers; as to the second, or the explication of that law, they were contented to impress it well in their memory, to teachitto their children, and they inturnto theirs, etc. hence the first is the written law, and the second the cabbala' this word cabbala is spelt in a great variety of ways by various writers: cabala, caballa, kabbala, kabala, kabbalah, gaballa, and qabalah, which last i myself prefer, as being the truest rendering of the hebrew word qblh.itis derived from qbl, meaning 'to receive, and denotes 'received tradition. but, notwithstanding the fact that the writers of the encyclopaedias have decided somewhat rashly against its claims as being the true esoteric interpretation of the mystical

the mystical number four, and combined with a primitive hieroglyphic alphabet of twenty-two letters. eliphas levi says in hishistoirede lamagie:'theabsolute hieroglyphical science had for its basis an alphabet of which all the gods were letters, all the letters ideas, all the ideas numbers, and all the numbers perfect signs 'this hieroglyphical alphabet of which moses made the great secret of his cabala, and which he retook from the egyptians; for, according to thesepheryetzirah,it came from abraham; this alphabet, we say, is the famous book of thoth, suspected by court de gebelin to be preserved to the present time under the form of that peculiar pack of cards, which is called thetarot .theten numbers and twenty-two letters are what are called in the cabala the thirty-two paths of science

GLOBAL FREEMASONRY

israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly borrowed from other races partly of their own devising. at the same time the speculative side of the jewish cabala borrowed from the philosophy of the persian magi, of the neo-platonists, and of the neo-pythagoreans. there is, then, some justification for the anti-cabalists' contention that what we know to-day as the cabala is not of purely jewish origin.25 there is a verse in the qur'an that refers to this topic. god says that the israelites learned satanic sorcery rituals from sources outside their ow

GOLDEN DAWN RITUALS ZAM17

lose only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, who revealed unto him many of their secrets, as we germans likewise might gather together many things if there were the like unity and desire of searching out secrets amongst us. of those at fez he often did confess, that their magic was not altogether pure, and also that their cabala was defiled with their religion; but, notwithstanding, he knew how to make good use of the same, and found still more better grounds for this faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree and fruit, so likewise is included i

secrecy, and most kindness one towards another. after such a most laudable sort they did spend their lives, but although they were free from all diseases and pain, yet, notwithstanding, they could not live and pass their time appointed by god. the first of this fraternity which died, and that in england, was i.o, as brother c. long before had foretold him; he was very expert, and well learned in cabala, as his book h witnesseth. in england he is much spoken of, and chiefly because he cured a young earl of norfolk of the leprosy. they had concluded, that, as much as possibly could be, their burial place should be kept secret, as at this day it is not known unto us what is become of some of them, yet everyone's place was supplied with a fit successor. but this we will confess publicly by th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

re altar. there are 10,800 stanzas in the rigveda, the most ancient of the vedic texts and a rich repository of indian mythology. each stanza is made up of 40 syllables with the result that the entire composition consists of 432,000 syllables. no more, and no less.17 and in rigveda 1:164 (a typical stanza) we read of the 12- spoked wheel in which 720 sons of agni are established .18 in the hebrew cabala there are 72 angels through whom the sephiroth (divine powers) may be approached, or invoked, by those who know their names and numbers.19 rosicrucian tradition speaks of cycles of 108 years (72 plus 36) according to which the secret brotherhood makes its influence felt.20 similarly the number 72 and its permutations and subdivisions are of great significance to the chinese secret societies

HAMIL THE ROSICRUCIAN SEER

ro informed irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he claimed, vaughan, fludd, the comte de st germain, mesmer, martinez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that

ooks& queer subjects i shall be delighted to seeyou-ido a little spiritualism 'with aspoon'-toour great comfort if not edification& with kindest regards& esteem. most faithfully and fraternally.idr william robert woodman (1828-91, medical practitioner in stoke newington until 1871 when he inherited a considerable horticultural estate in exeter. a prominent freemason, he had a knowledge of hebrew, cabala, astrology, egyptology, alchemy, and the tarot. secretary-general sria 1868-76; senior substitute magus 1877, and supreme magus 1878-91. with w. w. westcott and s.l.mathers he was one of the founding chiefs of the order of the golden dawn.2unidentified.3 raymond buildings, gray's inn,w.e.28 september 1877 dear bro. irwin, for the last three weeks i have been& still remain in a perfect muddl

e to my new domicile. my books are the greatest plague to me& i must part with a good many as i have at my new place no room for another book case, besides i have made up my mind if i am not better this time next year to sell my furniture, books etc. and set myself in as small a compass aspossible-iam going tohockley'slettersto theirwins79one was trithemius in french" 4to&the other lenaine on the cabala, we have nothing likeitin english&the hebrew in the german books are very incorrectly printed. i saw the monk of course in the r[osie] c[rucian] and was vexed5-ithad been put in without consulting me first. have you not selected a bad time to go toparis-ihave been told and often read that it is insufferably hot in summer months, however you must take care¬ expose yourself to the chance o

ce of the gold. j. a. comenius's natural philosophy reformed,165123i have forgotten. i remember denley" had it therefore i must have read it. all eiraneus philalethes25works are preeminently esteemed but georgestarkey"was the queerest fishofthe lot: a common soldier, astrologer, conjuror, alchemist and ifjohnpartridge? speaks truly a 'hang dog fellow'buthe certainly was clever. with regard to the cabala i never heardofa rudimentary work on the subject, i have the great gemofall the artecabalistica-"a huge italian folioofabout100pages containing all thebestwriters upon the subject but very little concerning numbersbutasjohnheydon? is your interlocutor i presume his numbers allude tothelettersofthe hebrew&greek alphabets and corresponding letters also adopted to the latin by which you take o

of discourses delivered through the medium of a magic mirror by the spiriteltesmo,(hi19) 1858 e.l.l. ms (relating to the invoking of eltesmo in regard to the seeress e. l. leigh.(hii7)undatedmanuscriptsalmadel 'key of solomon the king, the fourth book, transcribed from the original ms bymrhockley (hi04)drbacstrom f.r.c [letter [and]thehidden sense of hadamah. cabalistic numerals in squares (hi03) cabala [hebrew title [from the publisher james burns, with a printed label advertising hockley's crystals and mirrors forsale.]book of the cabalistic art, that is to say, of hidden theology and philosophy, bydrjohn pistor (m302* book of spirits, bael, agares, marbas etc (hi 16) crystallomancy,or the art of invocating spirits by the crystal [two copies of this manuscript are extant] magical mss com

HELENA BLAVATSKY THE KEY TO THEOSOPHY

eaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-thirds of civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the mystical, and even in the supernatural, but each believes in his own way. others will rush single-handed into the study of the cabala, psychism, mesmerism, spiritualism, or some form or another of mysticism. result: no two men think alike, no two are agreed upon any fundamental occult principle

tima thule of knowledge, and would make outsiders believe that they are full-blown adepts. not only is there no scientific and accurate knowledge of occultism accessible in the west-not even of true astrology, the only branch of occultism which, in its exoteric teachings, has definite laws and a definite system-but no one has any idea of what real occultism means. some limit ancient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the dead-letter of the rabbinical methods. others regard swedenborg or bo hme as the ultimate expressions of the highest wisdom; while others again see in mesmerism the great secret of ancient magic. one and all of those who put their theory into practice are rapidly drifting, through ignorance, into black magic. happy

ths that govern the world's progress on lines which distinguish human nature from brute nature. what can be more theosophical than this? but it is not enough. what is also needed is to impress men with the idea that, if the root of mankind is one, then there must also be one truth which finds expression in all the various religions-except in the jewish, as you do not find it expressed even in the cabala. q. this refers to the common origin of religions, and you may be right there. but how does it apply to practical brotherhood on the physical plane? a. first, because that which is true on the metaphysical plane must be also true on the physical. secondly, because there is no more fertile source of hatred and strife than religious differences. when one party or another thinks himself the so

limitless-and especially if absolute, how can he have a form, and be a creator of anything? form implies limitation, and a beginning as well as an end; and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown b

the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new c

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

the only paper 1 can lay my hands on here, and 1 am only able to write to you now because it rains and we cannot drive out to a garden party, as we intended. 1 am glad that you have got some of ragon's works, i specially maconnerie occulte, tho' redway' has, as usual, made you pay quite enough for them. alas! unfortunate walter moseley' it is not exactly true that all of eliphas levi is from the cabala. it is true that a great part of it is, but he has borrowed from all sorts of sources, as you will see. no treatise on magic would be complete without a reference black magic. 1 got my langlet du fresnoy for less than that, and 1 think you may if you look out. 1 will tell you immediately if 1 see a copy anywhere. 1 had a letter from the countess [wachtmeister' telling me of movements of h.p

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

y of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over, they appeared in the plaza and told the assembled crowd to have no fear, the germans were going to invade russia, not syria. the germans did indeed turn to russia, but whether or not the cabala caused this is debatable. the witches' coven still does exist, even though witchcraft is primarily concerned with the control of ,your own individual emotions so you can change your own and others' destiny. witches do at times group together to strengthen their projections. but these gatherings do not have to involve a lot of drinking, steaming cauldrons, stripping and sex. generally, those

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the only true exponents, that it is a system of religious philosophy, or more properly of theosophy, which has not only exercised, for hundreds of years, an extraordinary influence on the mental development of so shrewd a people as the jews, but has captivated the minds of some of the greatest t viii preface think

vestal or virginguardians of the fire; the priestly fire-rites of the mexicans, quenched by cortez in the native blood, and the context of their strange, apparently incoherently wild, belief; the inscriptions of amulets, on rings and on talismans; the singular, dark, and, in many respects, uncouth arcana of the bohemians, zingari, gitanos, or gipsies; the teaching of the talmud; the hints of the cabala: also that little-supposed thing, even, meant in the british golden collar of s.s, which is worn as a relic of the oldest day (in perpetuation of a mythos long ago buried-spark-like-and forgotten in the dust of ages) by some of our officials, courtly and otherwise, and which belongs to no known order of knighthood, but only to the very highest order of knighthood, the magian, or to magic; a

. this book is the work of the abb de villars, or is supposed to be so. j. v. andrea, a writer upon hermetic subjects, was almoner to the duke of wurtemberg, and wrote early in the seventeenth century. the emperor rudolphus the second greatly* mark the letters g and c are convertible: thus gab or cab( gab ala or cab ala. the compte de gabalis is properly the compte de cabalis, or the count of the cabala. robert fludd, or flood. 167 encouraged learned men who had made acquaintance with alchemical lore. at the supposed revival of rosicrucianism in paris, in march 1623, the brethren were said to number thirty-six; of whom there were six in paris, six in italy, six in spain, twelve in germany, four in sweden, and two in switzerland. in 1616, the famous english rosicrucian, robertas de fluctibu

t senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches that the three great worlds above empyr um, ther um, and the elementary region have their copies in the three points of the body of man: that his head answers to the first; his breast, or heart, to the second; and his ventral region to the third. in the head rests the intellect, or the magnetism of the assenting judgment, which is a phenomenon; in his heart is the conscience, or the

h is faced wrongly, and ought properly to front the east) the doves are again depicted with a salamander, emblematic of fire; in allusion to that passage of st. matthew, he shall baptize you with the holy ghost and with fire. all the secrets of masonry are concealed in the hebrew or chaldee language. in the first chapter of the gospel according to st. john is contained the mythical outline of the cabala, in its highest part. les anciens astrologues, dit le plus savant les juifs (maimonides, ayant consacr chaque plan te, une conleur, un animal, un bois, un m tal, un fruit, une plante, ils formaient de toutes ces choses une figure ou r presentation de l astre, observant pour cet effet de choisir un instant appropri, un jour heureux, tel que la conjonction, ou tout autre aspect favorable. par

K AMBER THE BASICS OF MAGICK

ved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subjective with objective. 2) what is a 'model? 3) explain

ays to do this. oliver fox says to look for descrepancies in the dream to realize you are dreaming. one occult student i know of visualized a white horse which he could ride wherever he wished to go. after a time, when the horse appeared in his dreams it was his cue that he was actually dreaming/projecting. don juan tells castaneda to look at his hands while he is dreaming. and even the tarot and cabala may also be used as dream signals. another method is to tell yourself each night as you go to sleep "i can fly; then when you do, you will know you are dreaming. once you know you are dreaming you can control your dream/oobe and go anywhere you want. repetitive activities will also likely influence your the basics of magick get any book for free on: www.abika.com 34 dreams. for example, if

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

to my series on sources in english. gnotes on the study of merkabah mysticism and hekhalot literature in english h. with an appendix on jewish magic. gsefer yezirah in english h. gnotes on the study of early kabbalah in english h [the current paper. gnotes on the zohar in english h. gnotes on the study if later kabbalah in english: the safed period and lurianic kabbalah h. gthe study of christian cabala in english h these papers can be accessed on-line at http//www.digital-brilliance.com/kab/karr. gpopular h books on kabbalah and jewish mysticism are numerous and quite varied in their quality and purpose. for readable, well-researched accounts, see. laenen, j. h. jewish mysticism: an introduction= joodse mystiek. een inleiding] translated from the dutch by david e. orton. louisville: westm

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian tree of life (number 3 in cabala, which indeed is connected to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical text mul.apin, moon can be denoted simply by dingir. akkad

and brother of i.tar. in akkad, the astral goddess aya was considered to be the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him, from cylinder seals, and the consid

kislimmi ulgam3- ebeti ullugal .aba i ulgal- adari ulkua de2-a- 23 the personified male aspect of venus as the morning star. southern arabia he was also worshipped, there uniting both the aspect of morning and evening star (leick 1998: 15. venus is the last of the three planets that also have numerical counterparts. d15 or simply 15. this number in the assyrian tree of life marks ebeauty f (6 in cabala. the most widespread appellation of venus is ddil-bat or muldil-bat, its meaning still unknown, but it could be worthwhile to note that a town of the same name existed (urudil-bat, and u3dil-bat, akkadian ma.takal is edaisy f (labat 1963: 43. there is no agreement as to how to read the signs. rochberg suggests it to be read dili-bat, reiner has proposed dele-bat (according to the greek tran

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

om other philosophies and combining them in his own work. additionally, della mirandola researched kabbalah, the bible, and the koran after reading them in their original languages. this true interpretation of the law (vera illius legis interpretatio, which was revealed to moses in godly tradition, is called p r o m i n e n t s c h o l a r s w r i t e a b o u t k a b b a l a h 211 kabbalah (dicta cabala est, which to hebrews is the same as for us receiving (receptio. in whole[ there are] two sciences- also with a name they honoured them: the one is called ars combinandi and it is a measure of the progress in sciences. the other one treats the forces of the higher things, which are over the moon, which is the highest part of magia naturalis. the hebrews also call both of them cabala--pico d

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

lpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the inner spiritual life. 36 builders of the adytum bota is viewed by its m

teacher of the inner spiritual life. 36 builders of the adytum bota is viewed by its members as a mystery school following the western interpretation of ancient wisdom. followers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachi

he jews were in demons 65 contact with the dualist vision of zoroastrianism, a more defined role for demons was developed within the tradition, in particular in the aggadah that reflected popular rabbinic beliefs. these mythological figures drew from indigenous pagan beliefs (such as the shedim) and were believed to be either creations of god or offspring of lilith, the first wife of adam. in the cabala during the middle ages, the evil forces of the jewish tradition took definite forms, names, and roles, although they were never really fully accepted into orthodox judaism. the greek word daimon was used in the roman and hellenistic world to indicate evil forces, and thus entered early christian writings with the negative connotation of impure spirits. the judeo-christian tradition elaborat

nt heads of the fraternity, assuming a more public profile in the mid- 1980s. the main purposes of the fraternity include (1) acting as a modern repository of the ancient wisdom (2) training members for selfless service to humanity through application of the ancient wisdom; and (3) promulgating the ancient wisdom. the writings of the legendary egyptian magus hermes mercurious trismegistus and the cabala represent the main source of the fraternity s teachings, which include tarot, alchemy, and astrology, as well as occult psychology. members of the fraternity, who work through instruction in the occult, meditation, and ritual, is characterized by three levels. the first level trains new initiates into wisdom, love, and power, whereas the second level is formed by the initiates that have dev

n-super-mare, bradford, and paris. in 1887, westcott left the order of the golden dawn and s. l. macgregor mathers took complete control. mathers had already gained a wide reputation for his occult scholarship. he had reworked francis barrett s texts and translated and edited the works of abramelin the mage (1362 1460) to produce a clear and practical magical text. he also published a book on the cabala. an egyptian mass invoking isis was performed in mathers s home, which was appointed like an egyptian temple. by 1892, mathers had moved to paris and was conducting the ogd from there.under mathers s leadership, the order developed a ritual and worldview from which other groups would create variations. ogd s system was called western magic. the basic idea was the hermetic principle of the c

LIBER LVII

ter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and 55 [the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts; by william stirling. first published anonymously, london: elkin matthews, 1897] 38 liber lviii assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta .the. emphatic, meaning .essence of. for a and t are first and last letters of the hebrew alphabet, as and are of the g

MACNULTY W KIRK KABBALAH AND FREEMASONRY

eful information about the thinking of the english intellectual community in the early 18th century. john byrom was a freemason, and he numbered among his friends such prominent masons as william stukeley, sir hans sloane, martin folkes, and john theophilus desaguliers, the third grand master of the premier grand lodge. the thing about byrom of particular interest to us is that from 1725 he ran a"cabala club" whose members included many of his friends; sir hans sloane was certainly a member.12 opponents of the view i am presenting here will argue that the simple fact that byrom, sloane and others were interested in kabbalah does not mean that they necessarily indulged that interest at their masonic lodges. nonetheless, the idea is attractive, particularly in the context of other informatio

respect to the secret word. what is it? it is a cabalistical word,"13 one must be careful to avoid jumping to conclusions on the basis of material which is published as an anonymous expose, because one can never know the motive of the author. still, there is no evidence that the author of this paper was hostile to masonry or seeking to deceive; and taken with the other evidence, such as byrom's "cabala club" it is thought provoking to say the least. a similar anonymous publication appeared in newcastle upon tyne in 1736. it was called the book m, and no literate person of the period could have failed to make the connection with the document of the same name that was alleged to have been found in the rosicrucian vault.14 the book m is not an expose. it appears to be more of a memorial writ

730 the premier grand lodge was using a ritual of three degrees.17 masons of the period did not feel this indebtedness. they were made very indignant by prichard's revelations; and there were a number of rejoinders to his publication. one of these, a defense of masonry, published in 1730-31, describes the order as an heir to (if not the historical descendent of) the wisdom of antiquity and lists "cabala" as one of those sources. this defense of masonry received a certain amount of "official recognition" it appeared in the 1738 edition of anderson's constitutions, which suggests support within masonry for its content. during the early and middle 18th century english masonry produced very little graphical material. in france, however, the order was growing almost as quickly as it was in engl

tery was communicated to very few at that time; that at solomon's temple (and not before) it received the name free-masonry, because the masons at jerusalem and tyre were the greatest cabalists then in the world; that the mystery has been, for the most part, practised amongst builders since solomon's time. this paragraph also includes a footnote which defines "cabalists" as "people skilled in the cabala i.e. tradition, their secret science of expounding divine mysteries &c."31 writing some fifty years later, in 1807 shortly before the union of the grand lodges, thomas harper, then the deputy grand master of the antients, published the seventh edition of ahiman rezon. the title page proclaimed it to be "revised and corrected" the introduction had been rewritten and derogatory material had b

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

et science; and the stories of click to enlarge paracelsus. from the complete writings of paracelsus, of hohenheim. in his biographia antiqua, francis barrett appends to the name of paracelsus the following titles of distinction "the prince of physicians and philosophers by fire; grand paradoxical physician; the trismegistus of switzerland; first reformer of chymical philosophy; adept in alchymy, cabala, and magic; nature's faithful secretary; master of the elixir of life and the philosopher's stone" and the "great monarch of chymical secrets" p. 150 their wanderings and strivings, as recorded by their own pens and by contemporaneous disciples of the hermetic art, are as fascinating as any romance of fiction. paracelsus of hohenheim the most famous of alchemical and hermetic philosophers w

advertised them of the colors, and of all the rest, saving of the first agent, of the which he spake not a word, but only (as he said) in the fourth and fifth leaves entire he painted it, and figured it with very great cunning and workman ship: for although it was well and intelligibly figured and painted, yet no man could ever have been able to understand it, without being well skilled in their cabala, which goeth by tradition, and without having well studied their books "the fourth and fifth leaves therefore, were without any writing, all full of fair figures enlightened, or as it were enlightened, for the work was very exquisite. first he painted a young man with wings at his ancles, having in his hand a caducean rod, writhen about with two serpents, wherewith he struck upon a helmet w

MASTERING WITCHCRAFT

th notorious in difference to mixing of styles and cultures. all that matters is the item's effect on you and your deep mind. while on the subject of religious components "words of power" cabalistic names of god and the like, here is a tip for the wise witch: better results will always be obtained if you happen to subscribe to the religion from which your words of power derive, in the case of the cabala, judaism, or maybe unorthodox christianity. however, always remember, it is only the awe, the shiver of emotional excitement, aroused by the name or quotation, which is its chief magical value. if you can do this with an arabic name of god, roman catholic saint, or tibetan demon, so much the better. go ahead and use it. likewise, the name of your husband, wife, lover, favourite politician

MICHAEL WYNN THE SOUL TRAVELERS

called worlds or spheres. similar to those who live in high-rise buildings, we too live with beings who exist above and below us, and like those high-rise dwellers, we too are both separated and yet affected by the comings and goings of our neighbors. the number of layers contained in the universe differs from one occult tradition to another, but in modern western magic it is typically the hebrew cabala, and the dividing lines that it defines, which are most relied upon. the kabala is a series of ancient jewish texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containin

MORALS AND DOGMA

ugh his researches and his study of the symbolism of free masonry has raised that institution far above the commonplace and enthroned it on the lofty plane of a sublime system of philosophy, embracing the accumulated wisdom of the ages fitted to make men wiser, happier, better. no attempts have been made to standardize the spelling of some words, nor make any changes in phraseology; for instance "cabala "kabalah "kabala" are different spellings of the one word "deity" and "god" are used indiscriminately, etc, etc; this volume is a digest of "morals and dogma" as it is, and nothing else. t.w. hugo. duluth, minn, october 1st, 1909. explanation. in explanation of the characters used in the index; the letters "u "m "l" after a number signifies that the subject mentioned will be found on the pa

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

unt of good looks, intelligence or position. sex magic can influence and attract the opposite sex like nothing else can. it can compel a girl to introduce herself to a man in whom she had no previous interest. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of mat

agrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is there a place of coming together between the living and the dead? an essential part of the esoteric arts is communicating with the spirit world. this is something that occultists have been doing since the beginning of time, and now you can join their ranks. the secret of contacting the spirit world is disclosed in chapter 6. ther

ation of occult power is in the area of increased prosperity. these amazing secrets of occult power can bring you good fortune beyond your wildest dreams. i should know. i have used them to win gold sovereigns, clothes, cameras, and over $10,000 in lotteries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual t

treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit com

pillow, for the female s head, in line with one of the four cardinal points. the direction you choose will depend on what it is you seek. once you know your intention you should check with the list in chapter 2 to know which elemental force to invoke. now indulge in the sex act, but keep your mind at all times< on your magical intention. that s all there is to it. chapter 5 ancient secrets of the cabala it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. it is the four letter name of god yod, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand

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

tters to the art of writing, characters to the word, and to occult philosophy its mysterious signs and pantacles. this book, attributed by the hebrews to enoch, seventh master of the world after adam; by the egyptians to hermes trismegistus; by the greeks to cadmus, the mysterious builder of the holy city: this book was the symbolical summary of primitive tradition, called subsequently kabalah or cabala, meaning reception. the tradition in question rests altogether on the one dogma of magic: the visible is for us the proportional measure of the invisible. now the ancients, observing that equilibrium is the universal law in physics, and is consequent on the apparent opposition of two forces, argued from physical to metaphysical equilibrium, and maintained that in god, that is, in the first

RUBY TABLET OF SET

transmissions of the book of the law itself. 20. the key of the rituals is in the secret word which i have given unto him. crowley believed this word to be "abrahadabra, symbolizing the union of complementary concepts through ritual. he explored its construction via cabalistic numerological techniques, arriving at various numbers which he believed significant to the aon of horus. while the hebrew cabala possesses no objective validity, crowley insisted. presumably as a consequence of his golden dawn training. upon trying to use it as a device for systematizing his philosophy. his diaries reveal his exhaustive efforts in this vein and the many pointless "results" he achieved. exactly how crowley used "abrahadabra" as a ritual key is obscure. he did observe that it contains 11 letters, and t

accessible only via noetic intuition. crowley is permitted to punctuate the book of the law as he thinks appropriate, but he is not to tamper with the words, letters, or numbers of the text. 55. thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto. a straightforward instruction for crowley to discard the number& letter values of the hebrew cabala. he ignored #ii-55, due no doubt to the years he had already invested in cabalism, and put forward liber trigrammaton as a gesture of compliance. he admitted his dissatisfaction with this in his 1920 comment, theorizing further research into sanskrit or enochian. the actual solution was deceptively simple: a direct, numerical equivalence to the order of the english alphabet and the construc

for many yeers between dr. john dee and some spirits.3 the attribution of the keys or language to enoch is interesting insofar as he is a remarkable individual in legend. described in the old testament as the seventh master of the world after adam, enoch is the hebrew equivalent of the phoenician cadmus, the greek hermes, and the egyptian thoth. as such he is the reputed author of the tarot, the cabala, the emerald tablet of thoth, and the apocryphal book of enoch. he receives only a brief mention in "genesis, where the fifth chapter recounts "and enoch lived sixty and five years, and begat methuselah: and enoch walked with god after he begat methuselah three hundred years, and begat sons and daughters: and all the days of enoch were three hundred sixty and five years: and enoch walked wi

aven" the relevance of this book of enoch material to the deciphered "enochian keys" will become apparent. in the late nineteenth century the casaubon text of the enochian keys was adopted into the magical inventory of the hermetic order of the golden dawn, a london-based rosicrucian society. the golden dawn altered and augmented the keys in order to align them with its own emphasis on the hebrew cabala, and its publications assert a mastery of the enochian language by the leaders of the order.4 aleister crowley later incorporated the golden dawn edition of the keys into his aa, again claiming fluency in enochian and constructing rituals from enochian words and phrases.5 the keys next appeared in 1969 ce, when anton lavey took the cabalistic version from crowley's equinox, replaced referen

t was said that every number is infinite- hence each number or sum of joined numbers became merely the corresponding letter. the statement that every number is infinite is also in the book of the law[#i-4].48 the corresponding letters are those of the english alphabet, in keeping with the english text of the book of the law. cabalists may desire an interpretation based upon the hebrew alphabet or cabala. in the book of coming forth by night, however, set implicitly rejects the entire hebraic mythos as a latter-day corruption of the osiris cult.49 the cabala, whose authenticity is already questioned by reputable scholars of jewish religion, is nowhere to be found in the book of coming forth by night, or, for that matter, in the temple of set.50 even so the sequence remained unknown- and so

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ading and an instinctive appreciation of oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the rosicrucian re-illumined. no other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. to some persons they represent a temporary aberration of genius rather than any serious thought or definite p

ese words "ma femme, mes enfans, ne me pleurez pas; ne m'oubliez pas, mais souvenez-vous surtout de ne jamais offenser dieu("my wife, my children, weep not for me; forget me not, but remember above everything never to offend god) ed "ah, is it possible! you are one of that theurgic brotherhood "nay, i attended their ceremonies but to see how vainly they sought to revive the ancient marvels of the cabala "such studies please you? i have shaken off the influence they once had on my own imagination "you have not shaken it off" returned the stranger, bravely "it is on you still, on you at this hour; it beats in your heart; it kindles in your reason; it will speak in your tongue" and then, with a yet lower voice, the stranger continued to address him, to remind him of certain ceremonies and doc

, as if words were a waste of time, and kisses were their proper language. oh, pupil of mejnour! oh, would-be rosicrucian, platonist, magian, i know not what! i am ashamed of thee! what, in the names of averroes and burri and agrippa and hermes have become of thy austere contemplations? was it for this thou didst resign viola? i don't think thou hast the smallest recollection of the elixir or the cabala. take care! what are you about, sir? why do you clasp that small hand locked within your own? why do you tara-rara tara-ra tara-rara-ra, rarara, tara, a-ra! keep your eyes off those slender ankles and that crimson bodice! tara-rara-ra! there they go again! and now they rest under the broad trees. the revel has whirled away from them. they hear or do they not hear the laughter at the distanc

o labour forever at these crabbed figures and these cold compounds of herbs and drugs. no; but to enjoy, to love, to revel! what should be the companion of youth but pleasure? and the gift of eternal youth may be mine this very hour! what means this prohibition of mejnour's? is it not of the same complexion as his ungenerous reserve even in the minutest secrets of chemistry, or the numbers of his cabala? compelling me to perform all the toils, and yet withholding from me the knowledge of the crowning result? no doubt he will still, on his return, show me that the great mystery can be attained; but will still forbid me to attain it. is it not as if he desired to keep my youth the slave to his age; to make me dependent solely on himself; to bind me to a journeyman's service by perpetual exci

man, who did not wait for any reply" glyndon opened the letter, and read as follows "i return a week sooner than i had intended, and you will expect me tomorrow. you will then enter on the ordeal you desire, but remember that, in doing so, you must reduce being as far as possible into mind. the senses must be mortified and subdued, not the whisper of one passion heard. thou mayst be master of the cabala and the chemistry; but thou must be master also over the flesh and the blood, over love and vanity, ambition and hate. i will trust to find thee so. fast and meditate till we meet" glyndon crumpled the letter in his hand with a smile of disdain. what! more drudgery, more abstinence! youth without love and pleasure! ha, ha! baffled mejnour, thy pupil shall gain thy secrets without thine aid

SPENSER THE CULT OF THE ALL SEEING EYE 1960

mmentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the peri

rings the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vast and confusing, but there are certain basic ideas to be found in all cabalistic writings. bernhard pick (op. cit, p. 104-5) has written that "the idea of god according to the writings of the old and new testaments is entirely different. the same is the case with the notion of creation. the cabala teaches not the trinily, hut the ten-trinity of god" furthermore, man has power over god, for "when the cabalist prays, god shakes his head, changes at once his decrees, and abolishes heavy judgments (ibid, p. 97. the secret of the room the mural was described as having been designed to give a feeling of space by the opening up of the wall. all right, let us be literal about this and open u

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

we'll cur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs 307 17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 vic

wer of the air, also referred to as satan and lucifer, must be very proud of his human minions. build you will find pictured in codex magica a variety of different types of people. there are the celebrities and the rich and famous, the glitzy or jet-set people who are into illuminism, occultism, and witchcraft because it is trendy and fashionable. among this group are some who are into the jewish cabala movie and broadway stars, singer/entertainers, activists, and so forth. these are often ignorant people who are used by the illuminati to extract money, for sex, and as novelties. when the money runs out, they grow too old for use as sex partners, or the novelty wears out, they are often cast out or retired and no longer have access to the "inner circle" of the elite. then there are the do

runs out, they grow too old for use as sex partners, or the novelty wears out, they are often cast out or retired and no longer have access to the "inner circle" of the elite. then there are the do-gooders people who support revolution and the socialistic, globalist, environmentalist, and similar aims of the illuminati for what they fancy is the good of society. sometimes these people sign up for cabala classes taught by rabbis; they eagerly join liberal social issue organizations and may also be involved in the secret societies and orders, though at a lower level. again, we see these people are mere dupes. finally, we see several strata of illuminati elite major politicians and bureaucrats, including presidents, prime ministers, chancellors, etc, as well as some corporate ceos, financiers

ng of hands signifies mystic marriage and fidelity. three or more people linking hands signifies the joining of forces or energy, and is expressive of a virile fraternity and of solidarity in the face of danger. the authors of a dictionary of symbols note that the hand expresses "ideas of action, as well as those of power and dominion" they say it is also a sign of royalty. the jewish kabbala (or cabala) teaches that the left hand is the "hand of punishment" while the righthand is the "hand of blessing."11 the same reference guide explains that the word "manifestation" derives from the same root as "manus" the latin word for hand "what is manifest can be held in, or grasped by, the hand."12 the fingers can be revealing the position of a specific finger, or fingers, of a hand may also denot

long been conceived in the popular imagination of the masses as a creature with horns, cloved feet and claws, and tail. smokey the bull? baphlesme! 113 this ad for nokia telephones appears harmless enough. but look closely at the subtle, horned image of the man's silver belt buckle. also, he is wearing what appears to be the string cord on his left wrist characteristic of followers of the occult cabala (or kabbalah. 114 codex magica president bill clinton was named "man of the year" by time magazine. the editors stretched the letter 'm' to make it appear as if clinton had horns. baphles me! 115 gannet news service, one of america's largest daily newspaper chains, ran this story about the time cover that made president clinton look like the devil. all unintentional, said gannett. sure it w

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

a day, such as certain plants or insects. hieroglyphs a system of writing which uses symbols or pictures to denote an object, concept, sound, or sequence of sounds. the word comes from an ancient greek term meaning sacred carving, to describe the characters carved on egyptian tombs. incantations ritual chanting or recitation of verbal charms or spells to produce a supposed magic effect. kabbalah (cabala, cabbala, kabala, or kabbala) a body of mystical jewish teachings based on an interpretation of hidden meanings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

real when it is not. jinni in islamic or muslim legend, a spirit that is capable of taking on the shape of humans or animals in order to perform mischievous acts or to exercise supernatural power and influence over humans. from the arabic jinn, which is the plural of jinni. kabbalist/kabbalah jewish mystical teachings that are based on hidden meanings in the hebrew scriptures. can also be spelled cabala. from the hebrew qabbalah, meaning tradition, and from quibbel, to give, receive or accept, ultimately something that is handed down. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u

THE ROSICRUCIAN MANIFESTOS

ly to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, who revealed unto him many of their secrets: as we germans likewise might gather together many things, if there were the like unity, and desire of searching out of secrets amongst us. 5 of these of fez he often did confess, that their magia was not altogether pure, and also that their cabala was defiled with their religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds of his faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of times, and thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree or fruit, so likewise is included i

st secrecy, and most kindness one towards another. after such a most laudable sort they did spend their lives; and although they were free from all diseases and pain, yet notwithstanding they could not live and pass their time appointed of god. the first of this fraternity which dyed, and that in england, was j.o. as brother c. long before had foretold him; he was very expert, and well learned in cabala, as his book called h. witnesseth: in england he is much spoken of, and chiefly because he cured a young earl of norfolk of the leprosie. they had concluded, that as much as possibly could be their burial place should be kept secret, as at this day it is not known unto us what is become of some of them, yet every ones place was supplyed with a fit successor; but this we wil confesse 9 publi

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

ge dreams that come in your dream diary. fast until you feel deliciously faint, and see how your consciousness both is and is not a product of your body. have sex much more in a single session than you do normally and study the powerful lucidity that exhaustion brings. abstain from sex until you become a walking flame of desire. these exercises will tell you more about yourself than any number of cabala textbooks. an important thing here- while recording these exercises in your magical diary, do not tell anyone else about them (they may notice the behaviour- particularly the sex, but keep them quiet. you will also begin to see the arbitrary nature of the world and this experiential insight will strengthen your greater black magic and your becoming. 5. if you want to train will, test your c

WHO ARE THE DRACONIANS

ints of light, he was speaking in code about this place of initiation for the highest initiates of the satanic pyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy, a position known as the queen mother" every day, apparently, a child is sacrificed in the basement" ceremonies are performed here to the satanic 'goddess' known as lilith, a demon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed on through the female, was symbolised as lily and the main reptilian gene carriers were given names like lilith, lill, lilutu and lillette. another demon used by some 'mothers' is called bilair, bilar, and bilid, cabalistic names for the force others call satan, etc" it is from these lands in belgium and northern france that the bloodline

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

gmas of the hierophants of sais, memphis and thebes greek literature has transmitted to us. the jewish rabbis discovered so much of interest and importance behind the merely superficial value of numbers, and of words as their representatives, that they gradually developed a complete science of numerical conceptions apart from mathematics. this took the name of kabalah or qabalah, cabbala, or even cabala, words variously misspelt from qblh--the received doctrine, from the root qbl, meaning to receive. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the greeks as aforesaid did not develop nor use their letters as numbers for mental conceptions, yet in the middle ages we often find greek letters used to transliterate hebrew similars, and so there was formed a bastar

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

rehistorian s view. cambridge: cambridge university press, 1992. claudel, paul. art po tique. paris: mercure de france, 1915. cohen, richard a. elevations: the height of the good in rosenzweig and levinas. chicago: university of chicago press, 1994. coomaraswamy, ananda k. time and eternity. new dehli: munshiram manoharlal, 2001. copenhaver, brian p. number, shape, and meaning in pico s christian cabala: the upright tsade, the closed mem, and the gaping jaws of azazel. in natural particulars: nature and the disciplines in renaissance europe, edited by anthony grafton and nancy siraisi, 25 76. cambridge: mit press, 1999. corbin, henry. cyclical time in mazdaism and ismailism. in man and time: papers from the eranos yearbooks, edited by joseph campbell, 115 172. princeton: princeton universi

ALEISTER CROWLEY EQUINOX EQ I 6 2

nature- ix. cyclic phenomena- x. the inner and outer man- xi. psychological and physical marvels- xii. the "impassible chasm- xiii. realities and illusion- xiv. egyptian wisdom- xv. india the cradle of the race. vol. ii- i. the church; where is it- ii. christian crimes and heathen virtues- iii. divisions amongst the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the kabala- vi. esoteric doctrines of buddhism parodied in christianity- vii. early christian heresies and secret societies- viii. jesuitry and masonry- ix. the vedas an the bible- x. the devil myth- xi. comparative results of buddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la h

ALEISTER CROWLEY EQUINOX EQ I 6

n the reeds by the river' well, mr. victor neuburg has discovered the answer, for he was obviously wandering near the river if he was not hidden in the reeds "robert ross in "the bystander "there is no question about the poetic quality of much of mr. neuburg's verse. we are given visions of love which open new amorous possibilities "daily chronicle" rider's occult publications- just published the kabala of numbers. a handbook dealing with the traditional interpretation of numbers and their predictive value. by "sepharial" author of "a manual of occultism "kabalistic astrology "prognostic astronomy" etc. etc. about 168 pp. crown 8vo, ornamental cloth gilt, 2"s" net- a manual of occultism. a complete exposition of the occult arts and sciences by "sepharial" author of "a manual of astrology "

BLAVATSKY H P ANTHROPOGENESIS

abylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was therefore destroyed (zohar, siphrah dzeniouta, idrah suta, 2928, la kabbale, p. 205 "seven kings, brethren, appeared and begat children, 6,000 in number were their peoples (hibbert lectures, p. 372. the god nergas (death) destroyed them "how did he destroy them "by bringing into equilibriu

raditions of esoteric philosophy must be the right ones, simply because they are the most logical, and reconcile every difficulty. besides, we have the egyptian "books of thoth" and "book of the dead" and the hindu puranas with the seven manus, as well as the chaldeo-assyrian accounts, whose tiles mention seven primitive men, or adams, the real meaning of which name may be ascertained through the kabala. those who know anything of the samothracian mysteries will also remember that the generic name of the kabiri was the "holy fires" which created on seven localities of the island of electria (or samothrace) the "kabir born of the holy lemnos (the island sacred to vulcan. according to pindar (see "philosophumena" miller's edition, p. 98, this kabir, whose name was adamas, was, in the traditi

ion to the mysterious and ever-recurring number seven on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesi

timates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, for one is spirit

rbum) is the rendering in objective expression, as in a photograph, of the concealed thought. the logos is the mirror reflecting divine mind, and the universe is the mirror of the logos, though the latter is the esse of that universe. as the logos reflects all in the universe of pleroma, so man reflects in himself all that he sees and finds in his universe, the earth. it is the three heads of the kabala "unum intra alterum, et alterum super alterum (zohar, idra suta, sec. vii "every universe (world or planet) has its own logos" says the doctrine. the sun was always called by the egyptians "the eye of osiris" and was himself the logos, the first-begotten, or light made manifest to the world "which is the mind and divine intellect of the concealed" it is only by the sevenfold ray of this lig

BLAVATSKY H P COSMOGENESIS

end" with regard to its body or cosmic organization, though it cannot be said that it had a first, or will ever have a last construction, yet at each new manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane. a few years ago only, it was stated that "the esoteric doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate on

essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later rosicrucian[[footnote(s* we are told by the western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the diameter of a circle" add to this the fact that jehovah is the third sephiroth, binah, a feminine word, and you have the key to the mystery. by certain kabalistic transformations this name, androgynous in the first chapters of genesis, becomes in its transformations entirely masculine, cainite and phallic. the fact of choosing a deity among

ligions of the world- exoterically, for the esoteric root or foundation is one- are the indian, the mazdean, and the egyptian. then comes the chaldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeanism as at present rendered by the archaeologists; then, passing over a number of religions that will be mentioned later, comes the jewish, esoterically, as in the kabala, following in the line of babylonian magism; exoterically, as in genesis and the pentateuch, a collection of allegorical legends. read by the light of the zohar, the initial four chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins

pects. after pralaya, whether the great or the minor pralaya (the latter leaving the worlds in statu quo, the first that re-awakes to active life is the plastic a'kasa, father-mother, the spirit and soul of ether, or the plane on the surface of the circle. space is called the "mother" before its cosmic activity, and father-mother at the first stage of re-awakening (see comments, stanza ii) in the kabala it is also father- mother-son. but whereas in the eastern doctrine, these are the seventh principle of the manifested universe, or its "atma-buddhi- manas (spirit, soul, intelligence, the triad branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists, the male-female je

ding aspect of the supreme brahma* the next is a twofold aspect- prakriti, both evolved and unevolved, and is the time last" kronos is shown in the orphic theogony as being also a generated god or agent. at this stage of the re-awakening of the universe, the sacred symbolism represents it as a perfect circle with the (root) point in the centre. this sign was universal, therefore we find it in the kabala also. the western kabala, however, now in the hands of christian mystics, ignores it altogether, though it is plainly shown in the zohar. these sectarians begin at the end, and show as the symbol of pregenetic kosmos this sign[[diagram, calling it "the union of the rose and cross" the great mystery of occult generation, from whence the name- rosicrucians (rose cross! as may be judged, howev

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where

imilar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century quete del st. graal, ascribed to walter map but probably only adapted by him. all the traditions of the kabala are embodied in the allegory contained in the book of the penitence of adam, which supplements and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that the templars were being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of

amantius (ca. fourth century c.e) a jewish doctor, who became a catholic at constantinople in the time of constantine, to whom he dedicated his two volumes on physiognomy; or, the art of judging people by their faces. this work, full of contradictions and fantasies, was printed in the scriptores physiognomoniae veteres of johann g. f. franz at attembourg in 1780. adam kadmon a tree of life in the kabala in the form of an idealized spiritual being. sources: halevi, z ev ben shimon. adam and the kabbalistic tree. london: rider, 1974. adams, evangeline smith (mrs. george e. jordon, jr (1859.1933) noted american astrologer. born february 8, 1859, in jersey city, new jersey; daughter of george and harriette e (smith) adams (of the adams family of new england; and a descendant of john quincy ada

ling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power over them. obviously one could not, like the pagans, suggest that mere creatures had power over god. this custom in jewish prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive

ed in the book beasts, men, and gods by ferdinand ossendowski. ossendowski (1876.1945) was a polish writer who traveled extensively through central asia in the 1920s (see also shaver mystery; subterranean cities) sources: dickhoff, robert ernest. agharta. mokelumne hill, calif: health research, 1964. ossendowski, ferdinand. beasts, men, and gods. new york: e. p. dutton, 1922. agla a word from the kabala formerly used by rabbis for exorcisms of the evil spirit. it is made up of the initial letters of the hebrew words, athah gabor leolam, adonai, meaning, thou art powerful and eternal, lord. among superstitious christians it was also a favorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

apsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that have spirit possession as a central feature. madonna ministry the madonna ministry is a new thought metaphysical ministry founded by bishop arnold michael, formerly a minister with the united church of religio

consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to prevent evil spirits from entering and good spirits from departing. this symbol was used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the penta

to saladin and married the sister of ibn mali, a royal secretary. in his famous treatise, the guide for the perplexed, he sought to harmonize rabbinical and philosophical teachings but maintained that reason must be supplemented by revelation. his treatise profoundly influenced his arabic, jewish, and christian successors. it has been suggested that maimonides was sympathetic to the teachings of kabala in his late period. he died december 13, 1204. maison des spirites spiritist center founded by jean meyer, who also assisted the foundation of the institut metapsychique international (concerned with psychical research. the maison des spirites was located at 8 rue copernic, paris, and was intended to propagate knowledge of spiritism. it became the secretariat of the federation spirite inter

angels, all of whom appear to have been at the bidding of the magician who was in possession of the incommunicable name, a concept deriving from that of the name of power so greatly used in egyptian magic. the letters that composed this name were thought to possess a great measure of occult significance, and a power which in turn appears to have been reflected upon the entire hebrew alphabet (see kabala. the alphabet was endowed with mystical meaning, each of the letters representing a vital and creative number. just as a language is formed from the letters of its alphabet, so from the secret powers that resided in the hebrew alphabet were magical variations evolved [comparable concepts existed in esoteric hinduism (see aum] there are many species of angels and powers. more exalted intelli

to introduce tantra to a popular audience in the west. in 1903 he published his first collection of short stories. many of his writings have themes of fantasy or occultism, with echoes of e. t. a. hoffmann, edgar allan poe, and franz kafka. his best-known novel was der golem (1915; translated by m. pemberton as the golem, 1928. this is a brilliant and strangely disturbing book concerned with the kabala and the occult, based on prague legends of the golem, a mysterious manmonster said to have been created from clay by rabbi judah loew of prague in the seventeenth century. the book had added power in relating to the real-life background of golem legends, which remained popular in the prague ghetto, the site of rabbi loew s grave. a german silent film the golem, directed and scripted by paul

GILBERT THE MAGICAL MASON

least 100 years. this point was certainly well kept; but after that time many members did write themselves, no doubt by permission, as frater r.c. other references to their ideas and habits and unusual powers abound in thefama.forinstance, it is said, although they could not live longer than the time appointed by god, yet were they free from disease and pain. that fraterj.0.was very expert in the kabala, the mystic philosophy of the chaldee and hebrew initiates.thattheir burial places should all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault w

m an evil spirit, and notably fromoneevil spirit; apparently implying that other evil beings either do not exist, or may be neglected. this superficial glance at these bible terms, specifying man and his organs and attributes, leads me tothinkthat not only were the views of the hebrew authors of these old testament books very shallow, and so very different to the views of the hebrew philosophical kabala; but that editors and translators have ever since the hebrew books were first drafted, been steadily em255 ployedinrecasting words and phrases to suit the preconceived opinions held by them. there is hardly any chapter or book that does not bear out the suggestion that if the work was originally either truth or sound allegory, it has been tampered with and re255 edited, until no one can say

GILBERT THE SORCERER AND HIS APPRENTICE

lly and esoterically. exoterically he taught it in the pentateuch. moses, of course, had divine revelation himself,butwhen did moses get that revelation? after he had been trained in all the wisdom of the egyptians, after he had become a trained occultist, an initiate, an adept.itwas that training which rendered him a fit vessel for the revelation.theesoteric teaching of moses is contained in the kabala.anyonewho wishes to understand all the difficulties of the pen255 tateuch,mustunderstand the kabala.thekabala was the key that was taught to the priests, and the priests alone, whereby they were able to expound as much as they thought desirable, or were allowed to teach, to the people. but the kabala was an absolute secret until afterthecoming of christ.itwas only in the second or third cen

ho wishes to understand all the difficulties of the pen255 tateuch,mustunderstand the kabala.thekabala was the key that was taught to the priests, and the priests alone, whereby they were able to expound as much as they thought desirable, or were allowed to teach, to the people. but the kabala was an absolute secret until afterthecoming of christ.itwas only in the second or third century that the kabala was compiled and made accessible: before that it was purely esoteric and secret. among the nations contacting with egypt were the phry255 gians, the romans, and the old hittites. there was a close connection between the hittites and the early egyptians. at one time the egyptian kings were proud to intermarry with the daughters of the kings of the hittites: and phrygia was the centre of the

ent. marble, where it istoremain, and that is thefinal plane of assiah, the most materialofall. andthuswegetthe four. now the four is also, as willbefoundinagreat many books on occultism, the number oftheletters of the great name of god inhebrew-yod, he, vall, he. there is a peculiarity there, for there are onlythreeletters really, the he being repeated; and one naturally asks .seeing that in the kabala and in hebrew nothing is done in vain, why is this?thatbrings us to the meaningofthe number 4. this numberis the number of creation also, and it typifies the two opposing forces; the letter yod is the active, the energising, the fire; while the letter he is the passive, the receptive, the water- the spirit of god moving on the face of the water, the fire moving on the water. hence we get wa

rms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one might so say, as each of our seven principles has its septenary. thus we get in each world 10 sephiroth, each containing 10 sub- sephiroth, that is 100 in each, or 400 in all; and 400 made up the number of the hebrew tau

of perfection and finality. that leads us to another treatment of numbers. each number is related closely to its multiple by 10; 1 is related closely to 10, as we have seen that according to the kabalistic theory from 1 sprang forth all at once the 10 sephiroth, without running through intermediate numbers: there is a sudden transition from 1 to 10, and from 10 to 100. now that is put down in the kabala in what is called the kabala of nine chambers. the hebrew letters and symbols are arranged in a cross formed of two lines drawn vertically and two lines drawn horizontally, making nine compartments#are also used for the symbols contained within them. masons will recognise that a superficial and rather rough form of this is used as a cryptogram in arch-masonry. the full and complete explana2

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ut which we entertain no doubt. it is mystically referred to as the intelligence of the cosmic mind, resident in the subconscious and which periodically enters the objective mind as a comprehensive and completed idea commonly called a hunch. psychologically, intuition may be said to be the unconscious synthesis of ideas which pass into the conscious mind without volition and with great clarity. k kabala (or qabbalah).the word is from the ancient hebrew and, literally translated, means "doctrines received by ancient traditions. the written teachings of the kabala go back perhaps no [181] later than the eleventh century. there is every evidence, however, that the oral teachings were in existence at a far earlier date. traditionally, they are said to date back to the time of the secret wisdom

means "doctrines received by ancient traditions. the written teachings of the kabala go back perhaps no [181] later than the eleventh century. there is every evidence, however, that the oral teachings were in existence at a far earlier date. traditionally, they are said to date back to the time of the secret wisdom related by moses. by a system of numbers, and letters of the hebrew alphabet, the kabala discloses the esoteric mysteries. its philosophy, in other words, concerns ontology, the nature of being; cosmology, the origin of the universe; theology, the nature of god; and anthropology, man's relationship to god and the world. karma.a term used by us to mean the working of the law of compensation. rosicrucians do not contend, however, that the exactions of the law of compensation will

ISIS UNVEILED

l cosmogonies and bible bbcords discrepancies in the pentateoch 167 indian, chaldaean and ophite systems conqwred 170 who were the firat christians? j78 christos and sc^rfiia-acbamoth 183 secret doctrine uuriit by jesus 191 jesut never daimed to be god 193 new tcatament narrative* and hmdal^aads 199 antiquity irf the 'logos' and 'christ' 205 comparative vi^n-wocship 209 chapter v mysteries of the kabala ain-soph and the sn>hiroth 212 the primitive wisdom-rdigion 216 the booii of omint a compilation of old-world trends 217 the trinity of the kabala 222 gnostic and-naaarene systems coatiasted with hindo myths 225 kabaliim in the book of etdeui 232 story of the reantrection of jainu's daiuhter found in the history of krislina 241 untnutwcvth^ teadungs of the early fathera 248 thdr pcnecuting

the first beginnings of that mythology which in homer and hesiod stands before us as a mouldering ruin* in their insatiable desire to extend the dominion of blind faith, the early architects of christian theology had been forced to conceal, as much as it was possible, the true sources of the same. to this end they are said to have bunted or otherwise destroyed all the original manuscripts on the kabala, magic, and occult sciences upon which they could uy their hands. they ignorantly supposed that the most danger- ous writings of this class had perished with the last gnostic; but some day they may discover their mistake. other authentic and as important documents will periiaps reappear in a "most unexpected and almost miraculous manner" hiere are strange traditions current in various parts

modification of the firtt cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the idea

not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became i

ative deity "the word priticipe" says beausobre* quoting augus- tine "does not mean that the heaven and earth were created before anything else, for, to begin with, the angeu were created before that; but that god did everything through his wisdom, which u his verlmm, and which the christian bme named the beginning" thus adopting the exo- teric meaning of the word abandoned to the multitudes "hie kabala the oriental as well as the jewish shows that a number of emanatione (the jewish sephiroth) issued from the firat principle, the chi^ c^ which was wiedom. this wisdom is the logos of philo, and michael, the chi^ of the gnostic eons; it is the ormazd of the persians; minerva, goddess of wisdom, of the greeks, who emanated from the head of jupiter; and the second person of the christian trini

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

urch. valentinus is called the profoundest doctor of the gnosis. according to him, the eons (angels, or effusions) number fifteen pairs, which represent the thirty degrees of each sign of the zodiac. the name of the great gnostic deity, abraxas, is derived as follows: ab, or af( let it be; rax, or rak( adore; sas, or sax, for sadshi( name. the entire gnostic system was not derived either from the kabala, or from the grecian philosophy, but from the east, as mosheim long ago maintained: so declares the author of the gnostics and their remains; but it is a thorough mistake, both in his authority (mosheim, and also in himself. we shall successfully show this before we have done. as soon as jesus was born, according to the gnostic speculative view of christianity, christos, uniting himself wit

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

nformation in sy. stenring s work on sy seems careful and conscientious, but there are some disquieting statements here and there. a paragraph from the notes section serves well as a summary example: the 231 gates eighteen hundred years ago, when rabbi akiba ben joseph reduced into writing the secret tradition of the jews in the book of formation, he hesitated to unveil the greatest secret of the kabala, the arcanum of the great symbol, which had been handed down to him from his forefathers. for this reason he embodied it in a riddle( s.y, ii. 4 and 5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was

5, which many ancient and modern philosophers have tried in vain to solve. of all the different tabulations, claiming to be the great arcanum of the kabala, that we have examined, none is correct. the token of the original table ong and ngo was not to be found in any of them. we have succeeded in solving this riddle. the true kablistic symbol the great master key to the theoretical and practical kabala will be found facing p. 24 of the present translation [the diagram faces page 21 in the ktav edition] in his introduction to stenring s book, a. e. waite diffuses stenring s claims somewhat: they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that the elaborate diagram is of considerable interest, from whateve

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

o used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 images de la magie. paris: editio

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ich is a v enusian sign (p. 77)no satan in genesisnowhere in the genesis account is there any mention, direct or indirect, of satans involvement, andyet it has become common practice for the church to portray the serpent as an emissary of satan, oreven as satan himself (p. 960)the kabalacame into the possession of abraham when he went with his cult of enlil (el) to canaan (see p. 100)kbl (root of kabala)kbl means to twist.samaelthis lord was said to be samael, or the serpent of evil or enki. enki was indeed the patron saint ofthe region known as sama, in northern mesopotamia.eves first bornthe jewish midrash (meaning inquiry)emphasizes the point that hawahs first son was the son ofthe lord, whereas the second son was the son of adam (p. 101)eves two mateseve had two sons by different fathe

ipulation429 also by michael tsarionbooksthe taroscopes seriespresenting for the first time in book form, the complete archetypal stellar taroscopic system ofmichael tsarion. taroscopes: book onean introduction: to the tarot s major arcanataroscopes: book twothe taroscopic meanings of the tarot s 78 arcanumtaroscopes: book threepractical divination using the four ancient arts of tarot, astrology, kabala and numerologytaroscopes: book fourchildren of the decans: the lost connections between the tarot and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart constructiontaroscopes: book sixthe twelve gates of the sphinx (continued: taroscopic natal and yearly chart analysesto read more about this series, log on to www.taroscopes.com and go to the m

ble. michael tsarion a divination scholar and sidereal mythologist. an expert on stellar astrology, he iscreator of the archetypal stellar taroscopic system of astrology and hermetic divination, andfounder of the online taroscopic mystery school. the t aroscopic approach constitutes nothing lessthan a cleansing of the doors of perception regarding the hermetic arts of divination- tarot,astrology, kabala, and numerology. these are sister arts and should not be considered, learned,taught or practiced as separate disciplines, as is common today. the glue that binds them intimatelytogether, though forgotten for centuries, is the heart of the taroscopic approach, a perfect gestalt hail-ing an esoteric revision of what we presently know about these ancient arts. by focusing on the meansof constr

digital slide presentation)log on to www.taroscopes.com and visit the merchandise page for more information. womenand the arts of doing and beingthe role of women as the keepers of the mysteries of being.the role of women domestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- its true impact.the relevance of the divination arts: tarot, astrology, kabala and numerology.symbolic literacy- what is it?stereotypes versus archetypes.habituation versus individuation.the return of the goddessmichael tsarion speaks on the role of the feminine, women, and the relevance of the hermetic arts.(includes digital slide presentation)the women who once ruled the earth now seem content to be ruled by its destroyers- michael tsarionlog on to www.taroscopes.co

MICHAEL WYNN THE SOUL TRAVELERS

each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lower levels. it s curious

downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lower levels. it s curious that modern day scientists, the self-proclaimed string-theorists, are coming to the exact same conclusion as the ancient kabala did, a 10 dimensional universe. another system which is equally common, and probably more friendly to the human mind, is the breaking up of the universe into 5 layers. the first layer, spirit, represents the mind of god and is composed of pure energy. the layer below, the mental universe, represents a series of concepts and identities. objects in the mental world do not respect time and spa

MORALS AND DOGMA

ve, and life. acusilaus makes it consist of metis, eros, and ther: will, love, and ether. phereycides of syros, of fire, water, and air or spirit. in the two former we readily recognize osiris and isis, the sun and the nile. the first three of the persian amshaspands were bahman, the lord of light; ardibehest, the lord of fire; and shariver, the lord of splendor. these at once lead us back to the kabala. plutarch says "the better and diviner nature consists of three; the intelligible(_i.e_ that which exists within the intellect only as yet, and matter [greek: t??t] and [greek, and that which proceeds from these, which the greeks call kosmos: of which plato calls the intelligible, the idea, the exemplar, the father: matter, the mother, the nurse, and the receptacle and place of generation:

heres. the hebrews called them the seven great archangels, and gave them names, each of which, being a combination of another word with al, the first ph nician nature-god, considered as the principle of light, represented them as his manifestations. other peoples assigned to these spirits the government of the seven planets then known, and gave them the names of their great divinities. so, in the kabala, the last seven sephiroth constituted atik yomin, the ancient of days; and these, as well as the seven planets, correspond with the seven colors separated by the prism, and the seven notes of the musical octave. seven is the sacred number in all theogonies and all symbols, because it is composed of 3 and 4. it represents the magical power in its full force. it is the spirit assisted by all

luxury, by _venus; force, stronger than rage, by _mars; prudence, the opposite of indolence, by _mercury; temperance, the antipodes of gluttony, by saturn; and justice, the opposite of envy, by _jupiter. the kabalistic book of the apocalypse is represented as closed with seven seals. in it we find the seven genii of the ancient mythologies; and the doctrine concealed under its emblems is the pure kabala, already lost by the pharisees at the advent of the saviour. the pictures that follow in this wondrous epic are so many pantacles, of which the numbers 3, 4, 7, and 12 are the keys. the cherub, or symbolic bull, which moses places at the gate of the edenic world, holding a blazing sword, is a sphinx, with the body of a bull and a human head; the old assyrian sphinx whereof the combat and vi

magic, nevertheless, was science, as at the bottom of christianity there was love; and in the evangelic symbols we see the incarnate word adored in its infancy by three magi whom a star guides (the ternary and the sign of the microcosm, and receiving from them gold, frankincense, and myrrh; another mysterious ternary, under the emblem whereof are allegorically contained the highest secrets of the kabala. christianity should not have hated magic; but human ignorance always fears the unknown. science was obliged to conceal itself, to avoid the impassioned aggressions of a blind love. it enveloped itself in new hieroglyphs, concealed its efforts, disguised its hopes. then was created the jargon of alchemy, a continual deception for the vulgar herd, greedy of gold, and a living language for th

so many ages waged against magism a war of extermination, have succeeded in shrouding in darkness the ancient discoveries of the human mind; so that we now grope in the dark to find again the key of the phenomena of nature. but all natural phenomena depend on a single and immutable law, represented by the philosophal stone and its symbolic form, which is that of a cube. this law, expressed in the kabala by the number 4, furnished the hebrews with all the mysteries of their divine tetragram. everything is contained in that word of four letters. it is the _asot_ of the alchemists, the _thot_ of the bohemians, the _taro_ of the kabalists. it supplies to the adept the last word of the human sciences, and the key of the divine power: but he alone understands how to avail himself of it who compr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

a time still studying the mysteries of nature. after this, he travelled by sea to the city of fessa, where he was welcomed at the temple there established, and he there obtained the knowledge and the acquaintance of the habitants of the elements, who revealed unto him many of their secrets. of the fraternity he confessed that they had not retained their wisdom in its primal purity, and that their kabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he came to spain, where he endeavoured to reform the errors of the learned according to the pure knowledge he had received. but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of hi

SABBATIC KABALA OF THE CROOKED PATH

have found the tpastmasters international organisation to be extremely helpful in this area, providing extensive training and opportunities for practice to its members on a regular basis. interested setians can obtain information about t.i. membership and their program by writing to toastmasters international, p.o. box 10400, santa ana, ca 92711, usa here the ruby tablet of set endpethe sabbatic kabala of the crooked path by: nicholaj frisvold, 2001 andrew d. chumbleys azo tia( xoanon publishers, 1992) is divided into 11 cells or aats, houses of power. there should also be mentioned that the book also contains another book (book one) that will not be discussed in this short treatise. the number 11 not chosen at random since it is the half of the sacred alphabet and the aats themselves rep

the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vessel- the ha

SATANIC BIBLE

also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. only black

THE KEY TO THE MYSTERIES

ry multiplied by four; and it reenters thus into the symbolism of the septenary. each letter represents a number: each assemblage of letters, a series of numbers. 184 the numbers represent absolute philosophical ideas. the letters are shorthand hieroglyphs. let us see now the hieroglyphic and philosophical significations of each of the twenty-two letters("vide" bellarmin, reuchlin, saint- jerome, kabala denudata, sepher yetzirah, technica curiosa of father schott, picus de mirandola, and other authors, especially those of the collection of pistorius. the mothers the iod- the absolute principle, the productive being. the mem- spirit, or the jakin of solomon. the schin- matter, or the column called boaz. the double letters beth. reflection, thought, the moon, the angel gabriel, prince of mys

TYSON DONALD THE POWER OF THE WORD

the all-father. in this complex family relationship is symbolised the whole course of the universe (magick in theory and practice [i9291 [new york: dover, 19761, pp. 22-3) p. d. ouspensky the world in itself, as the kabalists hold, consists of four elements, or the four principles forming one. these four principles are represented by the four letters of the name of jehovah. the basic idea of the kabala consists in the study of the name of god in its manifestation. jehovah in hebrew is spelt by four letters, yod, he, vau and he-i. h. v. h. to these four letters is given the deepest symbolical meaning. the first letter expresses the active principle, the beginning or first cause, motion, energy "i; the second letter expresses the passive element, inertia, quietude "not i; the third, the bal

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

973: 17 31. sherover, charles m. are we in time? and other essays on time and temporality. edited and with a preface by gregory r. johnson. evanston: northwestern university press, 2003. sherwin. byron l. mystical theology and social dissent: the life and works of judah loew of prague. rutherford: fairleigh dickinson university press, 1982. shoham, shlomo giora. the bridge to nothingness: gnosis, kabala, existentialism, and the transcendental predicament of man. rutherford: fairleigh dickinson press, 1994. sider, theodore. four-dimensionalism: an ontology of persistence and time. oxford: clarendon press, 2001. sikka, sonya. forms of transcendence: heidegger and medieval mystical theology. albany: state university of new york press, 1997. simplicius. corollaries on place and time. translate

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

till studying the mysteries of nature. after this, he travelled by sea to the city of fessa, where he was welcomed at the temple established there. while at the temple, he obtained the knowledge and acquaintance of the habitants of the elements, who revealed unto him many of their secrets. of the fraternity, he confessed that they had not retained their wisdom in its primal purity, and that their kabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he came to spain, where he endeavoured to reform the errors of the learned according to the pure knowledge he had received. but this was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ley. the dhammapada (s.b.e. series, oxford university press) the best of the buddhist classics. the questions of king milinda (s.b.e. series) technical points of buddhist dogma, illustrated by dialogues. varieties of religious experience (james) valuable as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s. l. mathers. the text of the kabalah, with commentary. a good elementary introduction to the subject. konx om pax. four invaluable treatises and a preface on mysticism and magick. the pistis sophia. an admirable introduction to the study of gnosticism. the oracles of zoroaster. an invaluable collection of precepts mystical and magical. the dream of scipio, by cicero. excellent for its vision and its philosophy. the golden ver

ALEISTER CROWLEY EQUINOX EQ I 4 2

e better to cook them alone; it was a mistake to add the dash of algernon blackwood. a.c. rainbows and witches. by will h. ogilvie. 4th edition. 1"s" elkin mathews. a great deal of mr. ogilvie's verse rings true, an honest sensitive scots heart in this brave world of ours. if he rarely- perhaps never- touches the summit of parnassus, at least he is always on the ridge. a.c. an introduction to the kabalah. by w. wynn westcott. john m. watkins. it is difficult to find words in which to praise this little book. it is most essential for the beginner. lucid and illuminating, it is also illuminated. in particular, we are most pleased to find the correlation of the qabalah with the philosophical doctrines of other religions; a task attempted by ourselves in 328 "berashith" and "777" perhaps not s

ALICE BAILEY THE LABOURS OF HERCULES

ight and narrow path: the dot has unfolded into the one and become the axis around which our life turns. at this step the initiate has faced this one divine truth and felt the mighty urge of the one life. henceforth he strives to make the twisted line subservient to the straight line (the key of destiny, h. a. and f. h. curtiss. pp. 246- 247. it is interesting to note also that we are told in the kabalah "the eighteenth path is called the house of influence. and from the midst of the investigation the arcana and hidden sense are drawn forth which dwell in its shade and which cling to it from the cause of all causes (sepher yetzira, no. 30. this is what hercules, at the age of eighteen, is setting out to do. he must tread the path whereon all the hidden things can be brought forth into the

AN INTRO TO STUDY OF THE KABALAH

sion running between the two. the source-power must be within us and yet outside. if not within us, it could not understand us; if not outside, it would be subject to the same conditions. this is an eternal problem, to be and not to be, to be within and yet to be outside, to be finite and yet ready to serve the infinite" d. t. suzuki- 133- the labours of hercufian introduction to the study of the kabalah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith

h may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith and doctrines in which he has been nurtured, or which he has adopted after reaching full age and powers of discretion. being fully persuaded of the good to be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to this somewhat recondite study, at an early period of life, and i have been able to spare a little time in subsequent years to collect some knowledge of this hebrew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many

have been able to spare a little time in subsequent years to collect some knowledge of this hebrew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published, after delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar" by jean de pauly, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to th

er delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar" by jean de pauly, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the old testament has been of necessity referred to, but i have by intention made no references to the new testament, or to the faith and doctrines taught by jesus the christ, as the saviour of the world: if any desire to refer to the alleged reference in the kabalah to the trinity, it will be found in the zohar ii, 43, b: and an english version of the same in "the kabbalah" by c. d. gins

necessity referred to, but i have by intention made no references to the new testament, or to the faith and doctrines taught by jesus the christ, as the saviour of the world: if any desire to refer to the alleged reference in the kabalah to the trinity, it will be found in the zohar ii, 43, b: and an english version of the same in "the kabbalah" by c. d. ginsburg. wm. wynn westcott, m.b, etc. the kabalah it must be confessed that the origin of the kabalah is lost in the mists of antiquity; no one can demonstrate who was its author, or who were its earliest teachers. considerable evidence may be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple about the year 515 b.c. of its existence before that time i know of no proofs. it has be

CHRONOLOGIA RORISPERGIUS

ey joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903 eine mithrasliturgie published by albrecht dieterich "otot u-mo'adim" by joshua eisenback of prystik (pol. przystyk) commentary on "sefer yezirah" printed. 1907 henry steel olcott, cofounder of the theosophical society, dies israel regardie born 1909 franz bardon born 1912 phineas mordell published thesis "the origin of letters and numerals according to the sefer yetzirah" in the "je

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. in hebrew "strength. pronounced "gih-boor-ah" it is the fifth sephirah (q.v) on the tree of life (q.v. gematria: a method of the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wa

alah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to kabalistic methods of making talismans (q.v) and amulets (q.v. kabalah, unwritten: that part of the kabalah which deals with the correspondences of the tree of life (q.v. kalakakra: a tantrik magick circle. see tantra. karezza: a male technique for delaying orgasm. it is said by the oriental mystics, to have beneficial effects to both members of a loving couple. karma: sanskrit for "action" it is the law of cause and effect extended to its widest possible thi

.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the law, and it's creed his infamous "do what thou wilt shall be the whole of the law, love is the law, love under will" the ninety-three comes from the numerological reduction via gematria (q.v) of the book of the law's creed. notarikon: an aspect of the literal kabalah (q.v. which works with acronyms of abbreviations. numerology: 1) the science and art of reading the future and hidden events from numbers relative to a system of letters in an alphabet. 2) the provable science of interpreting the science of the mathematician- o- occult: from latin meaning "hidden" occult wisdom means hidden wisdom. occult knowledge means hidden knowledge. it does not mean

sonification of the energy known as ruach eloheem (q.v. it is seen as feminine in nature. similar to the tantrik notion of shakti (q.v. sheeol: pronounced "shee-ool" it is the hebrew for "place of the earth" a word from the old testament meaning ground or earth. in some instances it was translated as "hell" probably for political reasons. according to donald michael kraig, there is no hell in the kabalah because he maintains that reincarnation is a part of the tradition. shin: pronounced "sheen" it is a letter of the hebrew alphabet. the letter shin "a" is used to indicate the ruach eloheem (q.v. when added to the tetragrammaton it forms the pentagrammaton, showing how we can purify ourselves by uniting and bringing the spirit of divinity within ourselves. showstone: a crystal ball or glob

ommunication of impressions of any kind from one mind to another, independently of the recognized channels of sense. the original term that was later to be replaced with the term, extra sensory perception, or esp (q.v) 3) in modern uses the term telepathy refers to the psionic discipline known as "thought transference" called mind speech or mind reading for short. temurah: a system of the literal kabalah (q.v) which transposes letters of the hebrew alphabet, especially words of the old testament. the new words thus formed are said to be important. tephillin: small boxes containing scrolls with prayers written on them. they are worn by male jews during certain prayers. tetragrammaton: from the greek, literally "the name of the four letters" the four-letter name of divinity of the hebrew god

DION FORTUNE MYSTICAL QABALA

with the right side, and the pillar that contains chokmah, chesed, and netzach with the left side. these three pillars can also be equated with the shushumna, ida, and pingala of the yoga system. it is very important to remember [page 56] the reversal of the tree when it is used as a subjective symbol, otherwise confusion results. in his valuable book upon the literature of the qabalah, the holy kabalah, mr waite, in the frontispiece, for some reason best known to himself, reverses the usual presentation of the tree; but it may be taken for granted that most representations of the symbol give the objective tree, not the subjective. when the tree is being used to indicate the lines of force in the aura, it is the subjective tree that must be used, so that geburah equates with the right arm

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. la poule noire actually bears the imprint of egypt, 740, and the year 740, but this is manifestly false. it has been reprinted in paris from time to time in editions for collectors, but without any indication of its true origin. the full title translates as the black pullet; or, the hen with the golden eggs, comprising the science of magical talismans and rings, the art of necromancy and of the kabalah, for the conjuration of aerial and infernal spirits, of sylphs, undines, and gnomes, serviceable for the aquisition of the secret sciences, for the discovery of treasures, for obtaining power to command all beings, and to unmask all sciences and bewitchments. the whole following the doctrines of socrates, pythagoras, zoroaster, son of the grand aromasis, and other philosophers whose works

publishing, 1909. revised as 777 revised. london: neptune press, 1952. geller effect encyclopedia of occultism& parapsychology. 5th ed. 626 ginsburg, christian d. the kabbalah (with the essenes. london: routledge, 1863. reprint, new york: samuel weiser, 1970. kozminsky, isidore. numbers.their meaning and magic. new york: samuel weiser, n.d. westcott, william w. an introduction to the study of the kabalah. new york: allied publications, n.d. numbers: their occult power and mystic virtues. new york: allied publications, n.d. general assembly of spiritualists the general assembly of spiritualists originated in 1930 when its members withdrew from the national spiritualist association of churches (nsac) and reorganized independently. the nsac was in the midst of a reoccurring debate over reinca

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

achen. 12. a. e. waite(c.1920).13. a. e. waite (1922. 14. a. e. waite in his robes as1mpera tor of the fellowship of the rosy cross (photograph bycoburn,1922).15. a. e. waite and his daughter, sybil(c.1930).16.marybroadbent schofield, wait e's secondwife(c.1930__11_thehiddenchurchandasecrettraditionwait e' searlystudyofthekabbalah ledhimto arguethat'thepointsofcontactbetweenoccult science and the kabalah are very numerous,butbetween mysticism and the kabalah they are, comparatively speaking, few; in generalthekabbalah was'moreespecially a rationalized systemofmysticthought'.heconcludedthat'theexistenceofa concealed doctrineofreligion perpetuated fromantiquitycannotbe proved by recourse to kabalistic literature' although,'thequestion itself doesnotstand or fallby the kabalah, because,'itis

ge and experience thereby and therein.4.the symbolism of the fellowshipimplies a doctrine and practiceof mysticalreligion, understood in its universal sense.5.it has a message to thosewhoare prepared in christendom, though the lower grades of the fellowship arenotexplicitly christian grades. 6.thetradition and symbolism of the fellowship are a derivation from the secret doctrine of israel,knownas kabalah and embodied in thesepherha zohar.7.themode of interpretation in respect of kabalistic tradition is a christian mode.8.it is to be understood that the fellowship is similar to other instituted mysteriesworkingunder particular veils, the masonic brotherhood, for example, which uses building symbolism to produce upright and honourable members of the speculativeart,while the fellowship of the

GILBERT THE MAGICAL MASON

enkreuz and the rosicrucians 13 2. data of the history of the rosicrucians 28 3. the rosicrucians, past and present, at home and abroad 40 4. in memory of robert fludd 48 5. rosicrucian thoughts on the ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in

tic, then, of the rosicrucians, viewed from the standpoint of thefama fraternitatis -their own manifesto tochristian rosenkreuz2s the world- it seemsthattheorder was essentially a brother255 hoodofphilosophers living in a christian country, and professing a nominal christianity of gnostic type, yet essen255 tially abandof studentsoforiental lore and eastern magical arts, professing and practising kabalah divination and the knowledgeoftheultra-natural planes of being. as such theyhadto encountertherampanthostilityofthe orthodoxyoftheir time, and hence needed to shroud them255 selvesunderan impenetrable veil of seclusion; they only appeared in public singly, and without anymarkof their character; and lastly, when abroad they devoted themselves first to charity and healing,andthen to the acqu

e initiates. in 1916, frater dr r.w. felkin started for new zealand tothehistory oftherosicrucians 39iiiiitinue the work of the rosicrucians in that colony. the aim of the societas rosicruciana in anglia is:to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of germany, a. d. 1450;and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america

me bydrdumat of durban. at the time of the french revolution it would be natural for our count de chazal to drop his title, as did many of the french nobility.theaim of our own society at the present day is to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosae crucis, of germany, a.d. 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.therosicrucian societies of anglia, scotia and the united states, alike masonic bodies, are by no means the only descendants of the original col

e anacatypsis,or 'an attempt to withdraw the veil of the saitic isis, which was published in 1836; he remarks that he did not join the old english college there referred to. about fifty years earlier a certain eminent jew named falk, or dr falcon, lived in london (a reference to whom will be found in theencyclopaediaoffreemasonryby kenneth mac255 kenzie) and was of high repute as a teacher of the kabalah and of other studies of a rosicrucian character; he was indeed said to have magical powers. falk could not have been fully affiliatedto any rosicrucian college because he was a strict jew, and the members of all true rosicrucian colleges have always been christians. kenneth mackenzie classesdrfalk among the rosicrucians of eminence, and certainly told me he had first-hand evidence of his c

GILBERT THE SORCERER AND HIS APPRENTICE

ritten byl.w.brodie-innes forthe occult reviewis an objective account, or at least as objective as can be expected from 'a true and loyal friend:'ofhis scholarship it is not for me to speak, so far was it beyond my own, yet i know it was as frankly acknowledged by some competent authorities, as it was bitterly denied and depreciated by his opponents. i once showed some of his letters to me on the kabalah to my own first teacher in hebrew, a rabbi and an advanced kabalist, and he said 'that man is a true kabalist. very few gentiles know as much, you may follow him safely. when he arranged a temple of isis for the paris exhibition, an egyptologist whose name is world-famous said 'macgregor is a pharaoh come back. all my life i have studied the dry bones; he has made them live' these are but

, and he said 'that man is a true kabalist. very few gentiles know as much, you may follow him safely. when he arranged a temple of isis for the paris exhibition, an egyptologist whose name is world-famous said 'macgregor is a pharaoh come back. all my life i have studied the dry bones; he has made them live' these are but two examples out of many. yet there have been those who have said that his kabalah and egyptology were shallow and superficial, a rehash of other men's work. who shall decide? yet i do know that many10thesorcerer and his apprenticequestionslaskedhimwere answered at once, and satisfactori255 ly, with abundant citation of authorities, showing intimate acquaintance with the subject, and never have i detected a mistake.'i 0whatever one's opinion of mathers, there is no quest

ief pieceonthe rosicrucial1s forthes,iu.a.his,most important papers are thosepreparedforthegoldep.dawn, manyofwhich were published by israel regardie, while others appeared in francis king'sastral projection, magic andalchemy,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indica

ver the elemental tests, by the symbolical passing through which alone. the candidate becomes entitled to kneelbefore-thealtar of light, and to joininthe mystic labours of: the order.itisnecessary to consider them, however, in other aspects than as simply preparersof the ordeal of the candidate; and, firstly, what does the, name 'ancient' mean, and why isitapplied to these officers. in the hebrew kabalah, the terms 'ancient 'ancient of the ancient.ones 'ancient of days, etc.,aretitles applied to god in his innermost and most concealed forms; and the term 'ancient ofdays' is used in several passages in the bible. this term 'ancieiit of days' is said, kabalistically, to refer to godbeforethe creation, anditsmeaning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation

+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 the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5 54440i:)i ,mmq,9 9 9 8 8 87 7 7first form33 3 i i i2

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

bles are produced, and out of these the verbum significativum" next: the qabbalah, the secret doctrine of israel sacred texts esoteric index previous next p. 113 the qabbalah, the secret doctrine of israel albert pike, quoting from transcendental magic, thus sums up the importance of qabbalism as a key to masonic esotericism "one is filled with admiration, on penetrating into the sanctuary of the kabalah, at seeing a doctrine so logical, so simple, and at the same time so absolute. the necessary union of ideas and signs, the consecration of the most fundamental realities by the primitive characters; the trinity of words, letters, and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology summ

the trinity of words, letters, and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology summed up by counting on one's fingers; an infinite which can be held in the hollow of an infant's hand; ten ciphers and twenty-two letters, a triangle, a square, and a circle--these are all the elements of the kabalah. these are the elementary principles of the written word, reflection of that spoken word that created the world (morals and dogma) hebrew theology was divided into three distinct parts. the first was the law, the second was the soul of the law, and the third was the soul of the soul of the law. the law was taught to all the children of israel; the mishna, or the soul of the law, was reveal

t the soul of man is crucified upon the body, where it is held by three nails. it is probable that rosicrucian symbolism is a perpetuation of the secret tenets of the egyptian hermes, and that the society of unknown philosophers is the true link connecting modern masonry, with its mass of symbols, to ancient egyptian hermeticism, the source of that symbolism. in his doctrine and literature of the kabalah, a. e. waite makes this important observation "there are certain indications which point to a possible connection between masonry and rosicrucianism, and this, if admitted, would constitute the first link in its connection with the past. the evidence is, however, inconclusive, or at least unextricated. freemasonry per se, in spite of the affinity with mysticism which i have just mentioned

MORALS AND DOGMA

moon" says the learned bro. delaunay "represent the two grand principles of all generations, the active and passive, the male and the female. the sun represents the actual light. he pours upon the moon his fecundating rays; both shed their light upon their offspring, the blazing star, or horus, and the three form the great equilateral triangle, in the centre of which is the omnific letter of the kabalah, by which creation is said to have been effected" the ornaments of a lodge are said to be "the mosaic pavement, the indented tessel, and the blazing star" the mosaic pavement, chequered in squares or lozenges, is said to represent the ground-floor of king solomon's temple; and the indented tessel "that beautiful tesselated border which surrounded it" the blazing star in the centre is said

e nations, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and th

uct, beyond which he is never to suffer his prejudices or passions to betray him" this is not to _interpret_ the symbols of masonry. it is said by some, with a nearer approach to interpretation, that the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astronomical sign of the great luminary. in the kabalah the point is yod, the creative energy of god, irradiating with light the circular space which god, the universal light, left vacant, wherein to create the worlds, by withdrawing his substance of light back on all sides from one point. our brethren add that "this circle is embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist, and

un alternately touches upon at the summer and winter solstices. but the tropics are not perpendicular lines, and the idea is merely fanciful. if the parallel lines ever belonged to the ancient symbol, they had some more recondite and more _fruitful_ meaning. they probably had the same meaning as the twin columns jachin and boaz. that meaning is not for the apprentice. the adept may find it in the kabalah. the justice and mercy of god are in equilibrium, and the result is harmony, because a single and perfect wisdom presides over both. the holy scriptures are an entirely modern addition to the symbol, like the terrestrial and celestial globes on the columns of the portico. thus the ancient symbol has been denaturalized by incongruous additions, like that of isis weeping over the broken colu

ing either way from us, with and past the horizon into immensity, and its apex infinitely distant above us; to which corresponds a similar infinite triangle belo _what is above equalling what is below, immensity equalling immensity--yet the science of numbers, to which pythagoras attached so much importance, and whose mysteries are found everywhere in the ancient religions, and most of all in the kabalah and in the bible, is not sufficiently expressed by either the word"_geometry" or the word"_trigonometry" for that science includes these, with arithmetic, and also with algebra, logarithms, the integral and differential calculus; and by means of it are worked out the great problems of astronomy or the laws of the stars* virtue is but heroic bravery to _do_ the thing thought to be true, in

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

f cagliostro. science, notwithstanding, is at the basis of magic, as at the root of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for th

to the sublime and unfortunate swedenborg. we shall recur to this book later on, for its mathematical and precise explanation will be the complement and crown of our conscientious undertaking. the original alliance between christianity and the science of the magi, once demonstrated fully, will be a discovery of no second-rate importance, and we do not doubt that the serious study of magic and the kabalah will lead earnest minds to a reconciliation of science and dogma, of reason and faith, heretofore regarded as impossible. we have said that the church, whose special office is the custody of the keys, does not pretend to possess those of the apocalypse or of ezekiel. in the opinion of christians the scientific and magical clavicles of solomon are lost, which notwithstanding, it is certain

iversal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which william postel names the genesis of enoch

s have preserved intact, because it has not yet accomplished its mission! do not our apostolical traditions declare that after the decline of faith among the gentiles salvation shall again come forth out of the house of jacob, and that then the crucified jew who is adored by the christians will give the empire of the world into the hands of god his father? on penetrating into the sanctuary of the kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. the essential union of ideas and signs; the consecration of the most funda12 the doctrine of transcendental magic mental realities by primitive characters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theor

acters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the word; theorems more complete and luminous than those of pythagoras; a theology which may be summed up on the fingers; an infinite which can be held in the hollow of an infant's hand; ten figures and twenty-two letters, a triangle, a square and a circle: such are the elements of the kabalah. such also are the component principles of the written word, reflection of that spoken word which created the world! all truly dogmatic religions have issued from the kabalah and return therein. whatsoever is grand or scientific in the religious dreams of the illuminated, of jacob bohme, swedenborg, saint-martin and the rest, is borrowed from the kabalah; all masonic associations owe to it

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

st be identified with the realities of life. does it signify to god if an abortion wither, seeing that life is eternal? does it signify to nature if unreason perish, since reason which never perishes still holds the keys of life? the just and terrible force which destroys abortions eternally was called by the hebrews samael; by other easterns, satan; and by the latins, lucifer. the lucifer of the kabalah is not an accursed and ruined angel; he is the angel who enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles

which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent

l. who are essentially and invariably actresses, who take 18 the ritual of transcendental magic pleasure in impressing others so that they may impress themselves, and are the first to be deceived when playing their neurotic melodramas. are the true black magic of magnetism. so is it for ever impossible that magnetizers who are uninitiated in the supreme secrets and unassisted by the lights of the kabalah should govern this refractory and fugitive element. to be master of woman, we must distract and deceive her skilfully by allowing her to suppose that it is she who is deceiving us. this advice, which we offer chiefly to magnetic physicians, might find its place and application in conjugal polity. man can produce two breathings at his pleasure, one warm and the other cold; he can project al

lous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer. it is this which the mystagogues of the middle ages represented in their nocturnal assemblies by the exhibition of a symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus

principles. the number 11, which is that of the letters of the word, combines the unity of the initiate with the denary of pythagoras, and the number 66, the added total of all the letters, form kabalistically the number 12, which is the square of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 n

RUBY TABLET OF SET

ight& day, etc. he who lacks the vision of the magus v (or even the magister templi iv) perceives the void of the abyss as black and empty. the magus v, however, perceives it as deep violet, and he seems much within its depths. ref. rhodopsin. cela viendra. eliphas levi, in the keys of the mysteries [20, makes references to the thirty-two paths, being the then numbers and 22 letters of the hebrew kabalah. on page 157 is found the following "the thirty-first refers to, which represents the magic lamp, or the light between the horns of baphomet" earlier, on the same page is "the thirtyfirst path is called the perpetual intelligence" a direct reference to the understanding of the magus v ts, and related to. the spiritual red of not mere" above. being the symbol for fire. continuing the point

SEPHER YETZIRAH WESTCOTT

rth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest rabbinical treatise of kabalistic philosophy which is still extant. the great interest which has been evinced of late years in the hebrew kabalah, and the modes of thought and doctrine allied to it, has induced me to translate this tractate from the original hebrew texts, and to collate with them the latin versions of mediaeval authorities; and i have also published an introduction to the kabalah which may be found useful to students. three important books of the "zohar" or "book of splendour" which is a great storehouse of kabalist

codices translated into english, and collated with the latin versions of pistorius, postellus, and rittangelius, following the latter, rather than the former commentators. as to the authenticity of "the sepher yetzirah" students may refer to the bibliotheca magna rabbinica of bartoloccio de cellerio, rome, 1678-1692; to basnage, history of the jews, 1708; and to the doctrine and literature of the kabalah, by a. b. waite, 1902.the following copies of the "sepher yetzirah" in hebrew, i have also examined, but only in a superficial manner- 1. a version by saadiah, ab. ben david, and three others, mantua, 1562, 4to. 2. a version with the commentary of rabbi abraham f. dior, amsterdam, 1642, 4to. 3. a version with preface by m. ben j. chagiz, amsterdam, 1713, 16mo.4. a version, constantinople

e whole. a separate consideration of the several parts should follow this general grasp of the subject, else much confusion may result. this hook may be considered to he an allegorical parallel between the idealism of numbers and letters and the various parts of the universe, and it sheds much light on many mystic forms and ceremonies yet extant, notably upon freemasonry, the tarot, and the later kabalah, and is a great aid to the comprehension of the astro-theosophic schemes of the rosicrucians. to obtain the full value of this treatise, it should he studied hand in hand with hermetic attributions, the "isiac tablet" and with a complete set of the designs, symbols and allocation of the trump cards of the tarot pack, for which see my translation of the sanctum regnum of the tarot, by eliph

eir translation as numbers, letters and sounds. pistorius gave "scriptis, numeratis, pronunciatis" postellus gave "numerans, numerus, numeratus" thus losing the contrasted meanings; and so did rittangelius, who gave "numero, numerante, numerato" 9. the ineffable sephiroth. the words are spirut blimh, sephiruth belimah. the simplest translation is "the voices from nothing" the ten sephiruth of the kabalah are the "ten primary emanations from the divine source" which are the primal forces leading to all manifestation upon every plane in succession. buxtorf gives for sephiruth--predicationes logicae. the word seems to me clearly allied to the latin spiritus--spirit, soul, wind; and is used by quintilian as a sound, or noise. the meaning of belimah is more doubtful. rittangelius always gives "

s latin translation. in frey's hebrew dictionary blimh is translated as nothing, without any other suggestion; bli is "not" mr is "anything" in kabalistic writings the sephiruth, the divine voices and powers, are called "ineffbilis" not to be spoken of, from their sacred nature. 10. the classification of the hebrew letters into a triad, heptad and dodecad, runs through the whole philosophy of the kabalah. many ancient authors added intentional blinds, suds as forming the triad of a.m.t, ameth, truth; and of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, m

TYSON DONALD THE POWER OF THE WORD

etragrammaton, and really the complete symbols of its efficaciousness. the last 7 (heh) of this ineffable name being always applied to the six lower and the last, together the seven remaining sephiroth; and finding its resting place in the last, malkhuth or kingdom, the 10th sephiroth; the harmony of all the sephiroth (ibid, p. 263) papus according to the ancient oral tradition of the hebrews, or kabalah, a sacred word exists, which gives to the mortal who can discover the correct way of pronouncing it, the key to all the sciences, divine and human. this word, which the common people of israel never uttered, and which the high priest pronounced once a year, amidst the shouts of the laity, is found at the head of every initiatory ritual; it radiates from the centre of the flaming triangle i

WAITE ASPECTS OF MASONIC SYMBOLISM

tion in which we can look for an answer is that which is their source. as to this, we must remember that the legend of the master degree is a legend of israel, under the aegis of the old covenant, and though it has no warrants in the holy writ which constitutes the old testament, it is not antecedently improbable that something to our purpose may be found elsewhere in the literature of jewry. the kabalah i do not of course mean that we shall meet with the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and this is the root-matter of that which is shadowed forth in the legend, as regards the meaning of the temple and the search for the lost word. there are certain great text

the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and this is the root-matter of that which is shadowed forth in the legend, as regards the meaning of the temple and the search for the lost word. there are certain great texts which are known to scholars under the generic name of kabalah, a hebrew word meaning reception, or doctrinal teaching passed on from one to another by verbal communication. according to its own hypothesis, it entered into written records during the christian era, but hostile criticism has been disposed to represent it as invented at the period when it was written. the question does not signify for our purpose, as the closing of the 13th century is th

as spiritualized; we find deep meanings attached to the two pillars j. and b; we find how the word was lost and under what circumstances the chosen people were to look for its recovery. it is an expectation for jewish theosophy, as it is for the craft mason. it was lost owing to an untoward event, and although the time and circumstances of its recovery have been calculated in certain texts of the kabalah, there has been something wrong with the methods. the keepers of the tradition died with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is continued by us in virtue of a ceremonial formula but cannot be said to mean anything for those who undertake and pursue it. it was lost owing to the unworthi

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

metic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a special study of the kabalah. only a few talmudic treatises have as yet appeared in the english language, and hardly any kabalistic tracts, except three from the zohar or book of splendour, viz, the siphra dtzenioutha, the idra rabba and the idra suta. many talmudic and kabalistic quotations may, however, be found in j. p. stehelin s rabbinical literature of 1748; in john allen s modern judaism, of 1816, and in works

. only a few talmudic treatises have as yet appeared in the english language, and hardly any kabalistic tracts, except three from the zohar or book of splendour, viz, the siphra dtzenioutha, the idra rabba and the idra suta. many talmudic and kabalistic quotations may, however, be found in j. p. stehelin s rabbinical literature of 1748; in john allen s modern judaism, of 1816, and in works on the kabalah by adolph franck and christian ginsburg, while hershon has published hebraic lore in his talmudic miscellany, and genesis, according to the talmud. 8. the midrash ha zohar of d. h. joel, leipzig, 1849, narrates the relation between the kabalah and platonism, neo-platonism, greek philosophy and the zoroastrian doctrines of the parsees. numbers--th eir occu lt power an d mys tic vir tu es by

which became known all over the civilized numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott world as the central assembly of the learned of europe; and here it was in secret conclave that pythagoras taught that occult wisdom which he had gathered from the gymnosophists and brahmins of india, from the hierophants of egypt, the oracle of delphi, the idaen cave, and from the kabalah of the hebrew rabbis and chaldean magi. for nearly forty years he taught his pupils, and exhibited his wonderful powers; but an end was put to his institution, and he himself was forced to flee from the city, owing to a conspiracy and rebellion which arose on account of a quarrel between the people of crotona and the inhabitants of sybaris. he succeeded in reaching metapontum, where he is

words variously misspelt from qblh--the received doctrine, from the root qbl, meaning to receive. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the greeks as aforesaid did not develop nor use their letters as numbers for mental conceptions, yet in the middle ages we often find greek letters used to transliterate hebrew similars, and so there was formed a bastard greek kabalah on the hebrew type. 23. it must constantly be borne in mind that all hebrew words or numbers are read from right to left, or the reverse of english words; but in their english transliteration they are here in english order. the corresponding numerals, greek and hebrew letters, are here given with their english names, and the english synonymous letters are also added. table of greek and heb

ed their letters in direct order for purposes of numeration, as numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott may be seen in some copies of very old poems (the 24 books of homer s iliad and odyssey, for example, in which the stanzas bear the letters consecutively, in a similar manner to the hebrew letters heading the portions of the 119th psalm in our bibles. the word kabalah includes the hebrew doctrines of cosmogony and theology as well as the science of numbers. the former is specified as the dogmatic qabalah, the latter as the literal qabalah. 25. by means of associating the ancient doctrines of numbers with the letters of the alphabet, the planets, stars, zodiacal signs and other astronomical terms, a form of divination became practiced, by which the profe

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ans, philosophy is delivered by tradition in the family, the son receiving it from his father, being exempted from all other employment; and thus having their parents for their teachers, they learn all things fully and abundantly, believing more firmly what is communicated to them* the remains then of this oral tradition seems to exist in these oracles, which should be studied in the light of the kabalah and of egyptian theology. students are aware that the kabalah* is susceptible of extraordinary interpretation with the aid of the tarot, resuming as the latter does, the very roots of egyptian theology. had a similar course been adopted by commentators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foundation upon which

tudents are aware that the kabalah* is susceptible of extraordinary interpretation with the aid of the tarot, resuming as the latter does, the very roots of egyptian theology. had a similar course been adopted by commentators in the past, the chald an system expounded in these oracles would not have been distorted in the way it has been. the foundation upon which the whole structure of the hebrew kabalah rests is an exposition of ten deific powers successively emanated by the illimitable light which in their varying dispositions are considered as the key of all things. this divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the s

ion in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it will be seen that the first mind and the intelligible triad, pater, potentia, or mater, and mens, are allotted to the intelligible world of supramundane light: the "first mind" represents the archetypal intelligence as an entity in the bosom of the paternal depth. this concentrates by reflection into the "second mind" representative of the divine power in the empyraean world which is i

onsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the direction of the demiurgus, or artificer of the universe. in considering this schema, it must be remembered that the supramundane light was regarded as the primal radiation from the paternal depth and the archetypal noumenon o

supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the presidential heads of the four letters composing the deity name in so many different languages. a parallel tenet is conveyed in the oracle which runs "there is a venerable name projected through the worlds with a sleepless revolution" the kabalah again supplies the key to this utterance, by regarding the four worlds as under the presidency of the four letters of the venerable name, a certain letter of tile four being allotted to each world, as also was a special mode of writing the four lettered name appropriate thereto; and, indeed in that system it is taught that the order of the elements, both macrocosmic and microcosmic, on eve

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rn, visualising golden energies pouring from each direction into the circle. uriel uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide and is often associated with mercury, the messenger of th

ABRAMELIN1

the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the jewish sacred writings. also it employs the numerical values of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the q

ALEISTER CROWLEY THE SWORD OF SONG

recently (and most opportunely) been confirmed by the rev. father simons, roman catholic missionary (and head of the corner in kashmir stamps, baramulla, kashmir. 106. gallup.32 for information apply to mr. sidney lee. 111. it is the number of a man. 33 rev. xiii. 18. 117. fives.34 dukes. 122 (elsewhere.)35 see songs of the spirit and other works. 128. the qabalistic balm.36 may be studied in the kabbalah (sic) unveiled (redway. it is much to be wished that some one would undertake the preparation of an english translation of rabbi jischak ben loria s de revolutionibus animarum, and of the book beth elohim. 139. cain.37 gen. iv. 8. 152. hunyadi.38 hunyadi janos, a hungarian table water. 161. nadi.39 for this difficult subject refer to the late swami vivekananda s raja yoga. 167. tom bond b

imple? the god cleared his throat, and rather diffidently, even shamefacedly, went on: but what i really wished to know was about my incarnation. how is it i have so suddenly risen from change and death to the unchangeable? child! answered gautama, your facts are wrong you can hardly expect to make 1 feet. 2 this astonishing piece of bombastic drivel is verbatim from a note by s.l. mathers to the kabbalah unveiled. correct deductions. yes, you can, if only your logical methods are unsound. that s the christian way of getting truth. true! replied the sage, but precious little they get. learn, o mahabrahma (for i penetrate this disguise, that all existin things, even from thee unto this grain of sand, possess three characteristics. these are mutability, sorrow, and unsubstantiality. all righ

ALEISTER CROWLEY EQ I 5

i may give six very interesting specimens of notariqon formed from this same word brashith by solomon meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these have all a christian tendency, 72 and by their means prosper converted another jew, who had previously been bitterly opposed 1 weh note: plagiarized entire from ginsburg's "the kabbalah. 2 weh note: better: his purported translation of three of the more obscure books of the zohar. 3 weh note: this observation led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the so

ueen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" 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

ALEISTER CROWLEY EQ I 5

lation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath

ALEISTER CROWLEY EQUINOX EQ I 3 2

nto latin, which he afterwards brought back with him to europe. 1396. after three years he went into egypt, where was another temple of our order; there he remained for a time, still studying the mysteries of nature. 1398. after this he travelled by sea to the city of fessa or fez. of the fraternity at fez, he confessed that they had not retained our knowledge in its primal purity, and that their kabbalah was to a certain extent altered to their religion, yet nevertheless he learned much there. 1400. after a stay of two years, he came back into spain, where he endeavoured to reform the errors of the learn d according to the pure knowledge which he had received; but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. 1402. thus als

ALEISTER CROWLEY EQUINOX EQ I 3 3

ation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath

ALEISTER CROWLEY EQUINOX EQ I 4 3

s of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of

tic philosophers- fire- theosophy of the persians- drudical stones- the round towers of ireland- mystic christian figures and talismans- the rosy cross in indian, egyptian, greek, roman, and mediaeval monuments- the great pyramid- connexion between the templars and gnosticism- astro-theosophical system of the rosicrucians- robt. fludd- the holy greale- the round table- alchemy- the outline of the kabbalah, etc, etc. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly, translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor mathers. new and cheaper edition. demy 8vo. 7"s" 6"d. net" the bible, whi

lation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath

ALEISTER CROWLEY EQUINOX EQ I 4

soon as enterer sign weakens change consciousness as for astral visions. after which attack body from simulacrum 181 p. at various times used the "invocation of the bornless one" as given in "the goetia; also the pentagram rituals in liber o. 182 the first six angelic keys of dr. dee. 183 the explanation of the 5= 6 ritual. see chapter "the adept" 184 the colour of chokmah. 185 see plate vi "the kabbalah unveiled" s. l. mathers. 186 it is to be noted that this vision is of a fiery nature, and that it was experienced shortly after meditating upon tejas-apas. 187 very similar to the older form of "temperance" in taro. 188 see liber o, the equinox, vol. i, no. 2; plate "signs of the grades" i; and vol. i, no. 1; plates the "silent watcher" and "blind force" 118 with sign of enterer to draw f

ALEISTER CROWLEY EQUINOX EQ I 6 2

oth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders of chivalry. v. of alchemy in masonry. vi. of magical and kabalistical degrees. vii. of the mysteries on their mystical side, and of this subject in its relation to masonry. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly; translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor-mathers. new and cheaper edition, demy 8vo. the bible, which has been probably more misconstrued

version of knorr von rosenroth, and collated with the original chaldee and hebrew text, by s. l. macgregor-mathers. new and cheaper edition, demy 8vo. the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in the kabbalah" isis unveiled: a master key to the mysteries of ancient and modern science and theology. by h. p. blavatshy. in two volumes. vol. i. science, pp. xiv, 628. vol. ii. theology, pp. iv, 640 and index 52 "pounds"1, 1"s. net" vol. i- before the veil- 1. old things with new names- ii. phenomena and forces- iii. blind leaders of the blind- iv. theories respecting psychic phenomena- v. the ether

ion of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath

the best astronomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio "fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state" 1672. 45"s" the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor-mathers, author of "the kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

o make itself felt in the surrounding deva substance, thus awakening response. these may be considered as the three primary stages, and we find demonstrated (in connection with the microcosm) the three factors of sound, colour and vibration, which, under the law of analogy, reflect the three aspects of the macrocosm. here too is found a resemblance to the work of the first three sephiroths of the kabbalah, the primary stage of manifestation finding its dim reflection in the work of the ego in the three worlds. the second stage now takes place, in which the work of building proceeds until the microcosm, man, makes his appearance upon the physical plane. this is succeeded by a third stage of evolution, in which the psychic nature of man is to demonstrate through the medium of the created for

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

he is a jew and becomes in his inmost consciousness an italian, an american, a britisher, a german or a pole. this is not so at this time. the jewish problem will be solved by intermarriage; that of the negro will not. this will mean concession and compromise on the part of the orthodox jews not the concession of expediency but the concession of conviction. let me point out also that just as the kabbalah and the talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of another grade, so the old testament is emphatically a secondary scripture, and spiritually does not rank with the bhagavad-gita, the ancient scriptures of the east and the new testament. its emphasis

BLAVATSKY H P ANTHROPOGENESIS

the bible, and in the symbols of masonry, as just noticed "first then, the sephiroth are described as light, that is, they themselves are a function of, indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the kabbalah is called zohar or light. in this we find expressions of this kind 'the infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision 'when he first assumed the form (of the crown, or the first sephira, he caused 9 splendid lights to emanate from it, which, shining t

t forth from that light-bearer of insupportable brightness, which is hidden in the bosom of aima, the great mother* now the following extract from the zohar* also deals with the same mystery "the pre-adamite kings 'we have learned in the siphrah d'tzniootha: that the at-tee'kah dat-tee'keen, ancient of ancients, before he prepared his form, built kings, and engraved[[footnote(s* see mr. mather's "kabbalah unveiled* translated in i. myer's qabbalah[[vol. 2, page] 84 the secret doctrine. kings, and sketched out kings (men, the kings of the animals, and they could not exist: till he overthrew them and hid them until after a time, therefore it is written 'and these are the kings which reigned in the land of edom. and they could not exist till resha'hiv'rah, the white head, the at'-tee-'kah d'a

nests" or the souls and the angels have their place* therefore, with the kabalists it was a like symbol "bird" was a chaldean, and has become a hebrew synonym and symbol for angel, a soul, a spirit, or deva; and the "bird's nest" was with both heaven, and is god's bosom in the zohar. the perfect messiah enters eden "into that place which is called the bird's nest (zohar, ii, 8b[[footnote(s* see "kabbalah unveiled" by s. mcgregor mathers, p. 104[[vol. 2, page] 293 angels called birds "like a bird that is flying from its nest, and that is the soul from which the shekeenah (divine wisdom or grace) does not move away (zohar, iii, 278a; myer's qabbalah, 217 "the nest of the eternal bird, the flutter of whose wings produces life, is boundless space" says the commentary, meaning hansa, the bird

BLAVATSKY H P COSMOGENESIS

death, health and disease, action and reaction (see section xiv "the four elements) they are ever and constantly forming matter under the never-ceasing impulse of the one element (the incognizable, represented in the world of phenomena by 'aether, or "the immortal gods who give birth and life to all" in "the philosophical writings of solomon ben yehudah ibn gebirol (translated in mr. isaac myer's kabbalah, just published) it is said on the structure of the universe "r. yehudah began, it is written 'elohim said: let there be a firmament in the midst of the waters' come, see, at the time that the holy. created the world, he[[footnote(s* the cosmic tabernacle of moses, erected by him in the desert, was square, representing the four cardinal points and the four elements, as josephus tells his

ndia. throughout, the 10 sephiroth are represented as divided into the three higher, or the spiritual triad, and the lower septenary. the true esoteric meaning of the sacred number seven is cleverly veiled in the zohar; yet was betrayed by the double way of writing "in the beginning" or be-resheeth, and be-raishath, the latter the "higher, or upper wisdom" as shown by mr. macgregor mathers in his kabbalah (p. 47, and in the qabbalah of mr. t. myer (p. 233, both of these kabalists being supported by the best ancient authorities, these words have a dual and secret meaning. braisheeth bara elohim means that the six, over which stands the seventh sephiroth, belong to the lower material class, or, as the author says "seven. are applied to the lower creation, and three to the spiritual man, the

mummified mythology, and legendary lore, which have been palmed off upon us in the old testament and the new, as divine revelation uttered by the very voice of god" a charming allegory is found in the zohar, one which unveils better than anything ever did the true character of jehovah or yhvh in the primitive conception of the hebrew kabalists. it is now found in the philosophy of i'bn gebirol's kabbalah, translated by isaac myer "in the introduction written by r'hez'quee-yah, which is very old" says our author "and forms part of our brody edition of the zohar (i, 5b. sq) is an account of a journey taken by r. el'azar, son of r. shim-on b. io'hai, and rabbi abbah" they met a man with a heavy burden and asked his name; but he refused to give it and proceeded to explain to them thorah[[vol

BLUE EQUINOX

dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s.l. mathers. the text of the qabalah, with commentary. a good elementary introduction to the subject. konx om pax. four invaluable treatises and a preface on mysticism and magick. the pistis sophia. an admirable introduction to the study of gnosticism. the oracles of zoroaster. an invaluable collection of precepts mystical and magical. the equinox 22 the dream of scipio, by

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

energies pouring from each direction into the circle. uriel seite 122 wicca01.txt uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the direction of magick and initiator of all who seek the mysteries. uriel stands in the north and his colour is the deep blue or purple of midnight. raphael raphael is the healer and travellers' guide and is often associated with mercury, the messenger of th

CHRONOLOGIA RORISPERGIUS

isting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot

on of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illumina

tician and diplomat, a northern french aristocrat involved in the crusades. a leading figure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (d. 1173, a scotsman who has become abbot of the famous abbey school at saint-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blind "the father of kabbalah" in provence. 1160-1170 yehuda ibn tibbon translates book of the duties of the heart by bahya ibn pequda which apparently was influenced by the rasa'il of ikhwan as-safa (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< bahya s the duties of the heart, written in arabic in around 1075, denote the first complete assimilation of muslim ascetic theology into ju

n (in this case, cathar) enemies and christian lands. the eventual winners are the capetian kings of france, who wind up incorporating the sizeable domains of the count of toulouse into their kingdom. c.1210- 1272 jehan brete. trouv re member of the confr rie des jongleurs d'arras. c.1210 azriel of gerona(student of isaac the blind) commentary on the sefer yezirah promoted neoplatonic elements in kabbalah; aquainted with the ideas of john scotus erigena and ibn gabirol. 1210-1281 guglielma, princess blazena vilemina, daughter of the king of bohemia. guglielmites believed that guglielma of milan was the incarnation of the holy spirit and wished to establish a church with a female pope and female cardinals. 1214 franciscan friar roger bacon, born in somerset 1215 b. yehuda ha-cohen ibn matqh

yosef falaquerra. sefer ha-mebaqqesh( the book of the seeker )borrows extensively from the encyclopaedia of the brotherhood of purity. 1228 guilhem figueira troubadour's attack on the roman church in 23 stanzas "d'un sirventes far. 1229- 1241 gedei khan c.1230- 1292 guiraut riquier troubadour who survived the albigensian crusade. 1230-1284 alfonso x ruled spain, judeo-christian moslem atmosphere. kabbalah came into contact with christianity. kabbalistic, talmud texts translated into spanish. d. 1230 farid al-din al-'attar. mantiq al-tayr('the speech of the birds) 1230-1306 jacopone da todi franciscan joachite poet and leader 1231 first mention of alchemy in french literature- roman de la rose 1235-1310 arnold of villanova 1235-1310 r. solomon b. abraham adret, spain. teaches llull about ka

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

w giver, judge, women's issues, weather, money, seduction and rape, sex as a weapon, abused persons, alternative lifestyle marriages. jupiter: the fifth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the king and ruler of the gods. attributed as being the ruler of the zodiac (q.v) sign sagittarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) jupiter is attributed to the fourth sephirah (q.v, chesed (q.v. keywords include: abundance, expansion, abstract thought, excess, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance

nd are treated as the deity by other worshipers. they are descended form the practice of ancestor worship, but their beginnings are lost in the past. singular form is loa. the only satellite of the planet earth. in astrology (q.v, this satellite is called a luminary and is treated as a planet. attributed as being the ruler of the zodiac (q.v) sign cancer (q.v. on the tree of life (q.v) within the kabbalah (q.v) luna is attributed to the ninth sephirah (q.v, yesode (q.v. keywords include: emotion, response, feelings, reflected, changeable, fluctuate, protective, mother, nurture, instinctual, domestic, home, care, subconscious memory, parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard

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

om a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it means that our interpretation of the world around us is an illusion. the world is not totally what we perceive it to be. meditation: 1) the act of quieting the small voice of the conscious so that you can commune with your higher self an

heating of a substance in the athanor (q.v. in sex magick (q.v) the female lubricating fluids and/or female ejaculatory fluids. mercury: the first planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the herald and messenger. attributed as being the ruler of the zodiac (q.v) signs gemini (q.v) and virgo (q.v. on the tree of life (q.v) within the kabbalah (q.v) mercury is attributed to the eighth sephirah (q.v, hode (q.v. keywords include: communication, intellect, perception, speaking, writing, computer, words, printed, read, trades, publishing, teaching, learning, schools, reason, logic, conscious memory, travel (local, consciousness, microphone, information, broadcast, distribution, self expression, thoughts, translated, details, brain

DION FORTUNE MYSTICAL QABALA

day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following passage of the sepher yetzirah 'achath (feminine, not achad, masculine, ruach elohim chum: one is she, the spirit of the elohim of life" when we consider the middle pillar as referring to levels of consciousness we shall find

DONALDTYSON AIQBEKER

found a useful general introduction to modern psychology. let us approach the subject of modern witchcraft neither in a spirit of incredulity nor of superstition, but from the standpoint of the psychologist, seeking to understand the workings of the mind and prepared to discover much that had hitherto passed unsuspected. 103 of thome resources demons bios fiction tyson truth about aiq beker, the kabbalah of nine chambers (francis barrett's table of the aiq beker, which he derived from agrippa's occult philosophy) the aiq beker, also known as the kabbalah of nine chambers is a tic-tac-toe grid into which the twenty-two hebrew letters, along with the five final forms of some of the letters, are inscribed. the letters are entered in sequence from right to left, after the manner of writing he

DONALDTYSON SIGIL

this is not the case. each has its own specific connotation. all spirits may possess their own sigils. using traditional kabbalistic methods, sigils have been constructed from the various hebrew names of god and the names of angels found in the old testament. for example, the letters of a name denoting some active power or authority of god may be located upon the aiq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can summon and control the forces of the gods and angels through their names and sigils. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nal, is issued biannually. each issue includes several articles on modern western esotericism by scholars from around the world. it is explicitly multilingual, contributions being accepted in german, french, or english. a significant portion of each issue is devoted to book reviews and surveys of periodicals concerned with various issues (theosophy, alchemy, hermeticism, rosicrucianism, christian kabbalah, etc. study of the esoteric tradition as an important subdiscipline in religious studies was given a significant boost at the end of the 1990s when the university of amsterdam established a new chair in the history of hermetic philosophy and related currents as part of its department of theology/religious studies. that chair is now held by wouter j. hanegraaff. beginning in 2000, e. j. br

nts aside. in his first book, initiation into hermetics, bardon leads the student through a basic course in magical training. the second volume, the practice of magical evocation, treats all the magical instruments from the wand to the magical mirror, and explains in detail the process of contacting various kinds of spirit entities. the final volume is a more detailed treatment of the qabalah (or kabbalah. bardon was assisted by his long-time student dieter ruggeburg, who published both the german and english editions of his several books and continued to keep them in print. in the 1990s, a franz bardon foundation was established and for several years issued a newsletter, but appears to have disappeared as the decade came to a close. students of the bardon literature have developed a web p

ed by a trigrammaton of three letters: a-u-m. this sacred sound prefixes and concludes reading of hindu scriptures, and a whole scripture (mandukya upanishad) is devoted to its symbolism. aum is often rendered as om, the middle syllable being implicit in correct pronunciation, and its repetition constitutes one of the more popular indian mantras. sources: schaya, leo. the universal meaning of the kabbalah. baltimore, md: penguin books, 1973. wood, thomas e. the mandukya upanishad and the agama shastra: an investigation into the meaning of the vedanta. honolulu: university of hawaii press, 1990. divine world formerly known as the adi plane.is in theosophic belief, the first or highest world, that first formed by the divine impulse in the creative process. it is unattainable by man in his pr

, a british thelemite, discovered what he believed to be the secret, which he shared with two colleagues.jake stratton-kent and carol smith. they published lees findings through kaaba publications. lees had started with frater achad s suggestion of using the letters a and l as a starting point and noted that l, the second letter in the hebrew alphabet, was the 12th letter of the english alphabet (kabbalah was of hebrew origin; qabala is encyclopedia of occultism& parapsychology. 5th ed. english qabala 509 a favored spelling of the term in non-jewish magical circles. in the end he developed a system of counting every 12th letter in the english alphabet and upon reaching the end of the alphabet, continuing on at the beginning again. in this manner they found a new ordering of the alphabet as

e form, usually through the addition of some volatile oil. falk, samuel jacob chayyim (1710.1786) samuel falk, a kabbalistic magician, was a prominent figure in the occult community of london in the late eighteenth century. he had been born in poland amid a community of followers of the jewish messianic figure sabbatai zvi, and as a young man had learned the occult arts as perpetuated through the kabbalah. along the way he settled in germany (westphalia, where he ran into trouble for his beliefs and only narrowly escaped being executed as a heretic. he fled to holland in the early 1730s and in 1742 took up residence in london. falk ran a secret occult group out of his home on london s east side and had an alchemical laboratory in one of the houses on london bridge. he led a colorful career

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. bosman, leonard. the meaning and philosophy of numbers. london: rider, 1932. butler, christopher. number symbolism. london: routledge and kegan paul, 1970. redgrove, h. stanley. a mathematical theory of spirit. london: rider, 1912. waite, arthur edward. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. westcott, w. wynn. numbers: their occult power and mystic virtues. london: theosophical publishing society, 1890. magical union of cologne a society stated in a manuscript of the rosicrucians (under the pseudonym omnis moriar) at cologne, germany, to have been founded in that city in the year 1115. in t

s to the magical revival of the twentieth century were his many translations of key magical texts, which he rescued from the obscurity into which they had fallen. sources: colquhoun, ithell. the sword of wisdom: macgregor mathers and the golden dawn. new york: g. p. putnam s sons, 1975. mathers, s. l. macgregor. astral projection, ritual magic, and alchemy. rochester, vt: destiny books, 1987. the kabbalah unveiled. 1907. reprint, london: routledge and kegan paul, 1926. the key of solomon the king. 1889. reprinted as: the greater key of solomon. chicago: de laurence, 1914. mathers, s. l. macgregor, trans. the book of the sacred magic of abra-melin the mage. 1898. reprint, chicago: de laurence, 1932. reprint, new york: causeway books, 1974. mathur, raghuvansh b(ahadur (1918) indian educator

f magic. london: william rider, 1913. reprint, new york: samuel weiser, 1971. transcendental magic. london: george redway, 1896. reprint, new york: samuel weiser, 1970. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic. london: frederick muller, 1956. waite, arthur e. the book of ceremonial magic. london: william rider, 1911. reprint, new york: bell, 1969. the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. walker, d. p. spiritual and demonic magic: from ficino to camperella. south bend, ind: university of notre dame press, 1975. meditation a traditional spiritual exercise in both eastern and western mystical systems, usually involving a static sitting position, a blocking of the mind from normal sensory s

dismissed the study of astrology and the assertions of copernicus that the earth and other planets revolved around the sun.contrary to the christian appraisal of the heavens. nostradamus s family warned him to hold his tongue, since he could be easily persecuted because of his jewish background. earlier, from his grandfathers he had secretly learned mystical areas of jewish wisdom, including the kabbalah and alchemy. he graduated in 1525 and was licensed as a physician. four years later he received his full medical degree. he established his reputation by treating the ill during the plague in southern france. for a while he lived in agen to work with julius caeser scaliger, a prominent physician of the day, but moved on to aix-en-provence and lyons during the 1530s. he eventually settled

elus cohens refers to cohens, the hebrew word for oram, arthur t(albot) encyclopedia of occultism& parapsychology. 5th ed. 1148 priests. the rituals for the order s magical invocation of spirits, with the ultimate purpose of communication with the active and intelligent cause (i.e, god, were written by pasqually. he drew upon roman catholic, astrological, and various occult texts, especially the kabbalah. the group appears to have had a sovereign tribunal at paris in 1767 with pasqually at its head. after the death of pasqually in port-au-prince, haiti, on september 20, 1774, the order was headed by j. b. willermoz, then residing in lyons. the order died out at lyons following willermoz s death in 1815, but survived in italy and germany. it was later reestablished in lyons and subsequentl

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

es? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued to this day. it should be clearly understood that the teachings presented in this book are not centered in the rabbinical jewish kabbalah, nor exclusively intended for those born of jewish parents. our mentor explicated the full range of ideas and practices of the mystical qabalah within a universalistic context. he also presented those of every other mystical tradition by way of comparison and confirmation. by the mystical qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the

of abraham developed and took shape through successive transmissions of the universal mystical spirituality by adam, abraham, mosheh (moses, yeshuvah' 8: h" 2: 2 2:e 8 (jesus, and mohammad. the ensuing discussion addresses a number of basic questions: e what is the universal mystical qabalah of the children of abraham? e in what ways is the mystical qabalah distinct from the practical or hermetic kabbalah? e in what ways is the mystical qabalah distinct from the rabbinical jewish kabbalah? e what is the relationship between the mystical qabalah and mystical christianity? e what is the relationship between the mystical qabalah and sufism? e what are the similarities between the mystical qabalah and north indian tantra? chapter one concludes with a comparison between the qabalistic teachings

almudic scholars who do not regard the mystical qabalah as evil and malicious echo the injunctions that it should only be studied by married jewish men over the age of forty who have studied the torah and talmud for many years. in all fairness, it should be noted that there are a substantial number of chasidim and other religious jews who embrace and encourage the study and practice of the jewish kabbalah without distinction of age or gender. however, they represent a very small minority, and firmly regard the qabalah as the exclusive property of orthodox judaism. the overall result is that the vast majority of contemporary jews, most of whom are not orthodox, have little knowledge of their own immensely rich mystical tradition. the lingering barriers and attitudes of exclusivity regarding

ion of age or gender. however, they represent a very small minority, and firmly regard the qabalah as the exclusive property of orthodox judaism. the overall result is that the vast majority of contemporary jews, most of whom are not orthodox, have little knowledge of their own immensely rich mystical tradition. the lingering barriers and attitudes of exclusivity regarding the study of the jewish kabbalah serve to perpetuate a long standing sexist and elitist mindset that discourages individuals from pursuing direct mystical experience outside the context of orthodox religious observance as established by the pharisees subsequent to the diaspora.4 these attitudes also serve to 8- f e 0 solidify the position of orthodox rabbis as intermediaries and authorities in the dispensation of the jew

me into vogue. but a real return to the roots of judaism would be a return to the religion of the ancient desert hebrews* 0- 1 the mystical qabalah of the children of abraham reflects an ancient mystical transmission that preceded and supersedes any of the individual religious vessels through which it has been filtered and colored. orthodox jews sometimes refer to this transmission as the noachic kabbalah, linking it in name to noah who survived the great flood. outside the rigid myopia of compartmentalized religious dogma, the hebrew, jewish, christian, muslim, and perhaps even the tantric traditions, can be seen as branches of a single tree. these branches all share a common trunk and roots: the universal mystical spirituality of the absolute unity of the divine, and the primacy of love

FRATER U D PRACTICAL SIGIL MAGIC

several of his most important books, including magic in theory and ractice. p mathers.samuel liddell macgregor mathers (1854-1918) was one of the founders of the hermetic rder of the golden dawn and even ole. through him came many of the unique and impressive rituals and magical techniques. the books he translated and edited on magic, including the sacred agic of abramein the mage, ms on and the kabbalah unveiled, have helped many to become magicians. his autocratic nature lead to schisms in the golden dawn, and he eventually had magical wars with aleister crowley. he died in the influenza epidemic that rocked the world after world war i. nominalism, existing only as names. o.t.o (ordo templi orientis; 128/ practical sigil magic be ass ideas known s the thelemic current. numerous groups c

FULLER J F C SECRET WISDOM OF THE QABALAH

principles of this secret doctrine in the first four books of the pentateuch, but withheld them from deuteronomy. this constitutes the former the man, and the latter the woman. moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. of all who formed the unbroken line of tradition, david and solomon were most initiated into the kabbalah. no one, however, dared to write it down, till simon ben jochai, who lived at the time of the destruction of the second temple. after his death his son, r. eliezer, and his secretary, r. abba, as well as his disciples, then collated r. simon g. jochai's treatises, and out of these composed the celebrated work called sohar (rhz) i.e. splendour, which is the grand storehouse of kabbalism.10

. 6. the tosefta, additions. 7. the hekaloth, halls or palaces. 8. the idra rabba, the greater synod.13 9. the idra zuta, the lesser synod.14 the first printed editions of the zohar appeared almost simultaneously at mantua and cremona in 1558- 60. later editions are those of lublin, 1623; amsterdam, 1714 and 1805; constantinople, 1736; and venice. of translations, knorr von rosenroth produced his kabbalah denudata in 1677-8, a latin version of the sifra-di-tseniuta, the idra rabba, and idra zuta, which in 1887 were translated into english by s. l. macgregor mathers under the title of the kabbalah unveiled. in 1906, a complete translation of the zohar into french was made by m. jean de pauly. besides these, there is also the soncino edition of the sefer ha-zohar; this appeared in english be

no edition of the sefer ha-zohar; this appeared in english between 1931 and 1934. of books dealing with the qabalah there is a large number, of which the following is a small selection which may be useful to the student. qabbalah, the philosophical writings of solomon ben yehudah ibn gebirol or avicebron, isaac myer, 1888; la kabbale ou la philosophie religieuse des hebreux, ad. franck, 1889. the kabbalah, its doctrines, development, and literature, christian d. ginsburg, second impression, 1920. the holy kabbalah, a. e. waite, 1929. the secret doctrine of israel, a. e. waite, 1913. the history of magic, eliphas levi, 1913. the book of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

er your filling a smallglass255a'pony'glass ithinkthey calledit-withwhiskey in its purity, which you thereupon drank. you considered the matter judicially for a short while, and then gave sentence:'thisdoes me no good, machen (letter, 17 september 1941).whenmixedwithargument it was even worse, as' on the 'glorious occasion' described by machen's son, hilary,when'overcome by someknottypoint in the kabbalah, he [waite] sat in the fireplace-fortunately it wassummer-andpurefoy mymothersaid"getup, you old fool: you're drunk'"7joyous for quite different reasons, it was like that 'grandetrouvaille' in pentonville 'an occasion'.butit would be quitewrongto see waite as a libertine and carouser; he enjoyed the companyofmachen and his bohemian friends,buthe never allowed his indulgences to control hi

hariot) mysticism, reached its zenith in the late medieval periodwiththesepherhazohar(bookofsplendour, and fascinated renaissance figures such as reuchlin and pico della mirandola,whobelieved, quite erroneously, that kabbalistic texts contained trinitarian doctrine andwouldprovide a meansofconverting the jews to christianity. from the sixteenth century onwardsthestrange and complex symbolismofthe kabbalah had been utilized frequently by occultists, and by the nineteenth century it had come to be associated largely(butunjustly)withmagic. waite made his acquaintancewiththekabbalahthroughthefantasiesofeliphas levi, buthe had senseenoughto dismiss levi's bizarre misunderstandings of kabbalistic texts, to seekotherauthorities, and to draw conclusionsofhisown.it wasthroughthe kabbalah-specifical

it wasthroughthe kabbalah-specificallythroughtwosections of thezohar:theidrarabba(greater assembly) and theidrazutta(lesserassembly)-thatwaite first discoveredtheconceptofthe'holyassembly, and having found it he transformed itintoa doctrine of hisown.similarly, as he increased his knowledge of the major divisions of esoteric theory and practice-alchemy, magic, freemasonry, rosicrucianism, and the kabbalah (he added the tarot and theholygraillater)-andsubsumedthemunderthe general headingofmysticism, he developed his ideaofa unifying secret traditionthathad perpetuated esoteric doctrinesthroughtheworkofthiscontinuing'holyassembly'.butit was far from being the instituted secret societyofoccult dreams; indeed it was far from being an institution at all.1.theyoung a. e. waite(c.1880).2.theorigi

onian natureofthe loss (b)thecertitudeofan ultimate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely its substantial presence under veils close tothehandsofall (vol.i,p. xi).hisspecific concern waswiththe'tracesofa secret tradition in christian times, and it was for this reason that heturnedfrom the kabbalah to the problem o ftheholygrail and its symbolism. waite had also beendrawntothelegend ftheholygrail bytheenthusiasmofarthurmachen, and their subsequent98 a. e.waite-magicianofmanyparts_longand furious debates overtheinterpretationofthegrail romances had stimulatedbotha streamofarticles and waite'sfirsttrulysignificantbook,thehiddenchurchoftheholygraal(1909).1in outline,thestoryofthegrail

more saleable commodity than 'mysticism' andtowaite'spublishers he was an 'occultist; indeed, it is difficult to seehowelse they were supposed to approach the authorofthebookofceremonialmagicand the translatoroflevi'stranscendentalmagic.even his major works on the secret tradition were rarely seen as waite wished; they mightrevealthe spirituality to be found behind the symbolismofalchemy, of the kabbalah, and of freemasonry; or offer a true understanding ofwhatlay at the heartoftheholygrail; theymightindeed concern the way to attain the presence of god--but they fell into that ill-defined borderland between magic and religion, and werenotseen as mysticism in the sense that either readers or reviewers understoodtheword. andwhenwaitedidwrite on mysticism proper (or, rather when he translate

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

eans of reading these" these seals and their interpretations hockley would most certainlyhave recorded, and as certainly theywould havebeen seen in time by other, more ambitious, members of the s.r.i.a. nor was that all that hockley recorded. in addition to his '30 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism

thefrenchmagus and self-proclaimed kabbalist whose work was both utilized and publicized inisisunveiledand which was known to anna kingsford in the french texts. english rosicrucians already knewoflevi's occult powers from a remarkable account of a visit to him by oneoftheir number, kenneth mackenzie, in1861.in levi's writings they would findtarotsymbolism, the makingoftalismans, the theoryofthe kabbalah and the concept of the astral light; allofwhich was to be part and parcelofthe systemofthe golden dawn. and among the speakers who lectured to the hermetic society were twl-'w. wynn westcott and s.l.macgregormathers255who followed its western path while retaining those featuresofthe parent theosophical society that they foundofvalue. as freemasons they recognized the valueofthe form of ob

frederick hockley 'evenings with the indwellers of the world of spirits, intherosicrucianandmasonicrecord,new series,no.6( 1877),p.22326710 ibid, p. 230.iirulesofthetheosophicalsociety(1882),p. 5.2.creationon 8 december 1888 an enquirer signing himself gustav mommsen posed this question in the magazinenotesandqueries:'johann f. falk succeeded to the directorateofa secret society of studentsofthe kabbalah about1810,in london i believe. its name was"chabrahzereh aur bokher, as nearly as hebrew can be put into english.thelate eliphaz [sic] levi,ofparis, was concerned in it later on. is this society still in existence' an answer was soon forthcoming and appeared in february 1889:'theorderof mystics which gave eliphaz levi (abbe constant, his occult knowledge, andofwhich]ohannfalk was at one t

ndon i believe. its name was"chabrahzereh aur bokher, as nearly as hebrew can be put into english.thelate eliphaz [sic] levi,ofparis, was concerned in it later on. is this society still in existence' an answer was soon forthcoming and appeared in february 1889:'theorderof mystics which gave eliphaz levi (abbe constant, his occult knowledge, andofwhich]ohannfalk was at one time the lecturer on the kabbalah in london, is still at work in england. it is not a masonic order, and there is no distinction between men and women students.thegreatest privacy is maintained, and some knowledge of hebrew is essential, but the whole courseofstudy and experiment is so abstruse and complex that the membership is very limited as to numbers, and the proceedings have no public interest. its true name is only

pher rituals so that they could be worked. he had already ensured, with mathers' help, that theorderwould be well publicized.thefirst step in promoting theordercame in february 1888, with a letter from mathers to the editor oflight.ostensibly this was in reply to a critical article on eliphas levi, but it was effectively apufffor the newborn golden dawn 'eliphas levi was indeed an initiate of the kabbalah, a member of the fratern255 ity of the rosy cross, and of other kindred orders, and was acknowledged as a brother by those who know" on the firstofmarch the warrant for the isis-urania temple of that same 'fraternity of the rosy cross, under its new name of the orderofthe golden dawn in the outer, was drawn up and signed.itis a somewhat introverted document, for thethreechiefs of the seco

GILBERT THE MAGICAL MASON

s nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his uncle's practice at martock in somerset. in the same year he became a freemason and commenced his long and solid masonic career, but he did not begin his occult studies until 1879 when he 'went into a life of retirement at hendon, for two years, studying the kabbalah, the hermetic writings, and the works of a1chymists and rosicrucians .1this'retirement' was neither purely magical nor unproduc255 tive, for early in 1880 he joined the societas rosicruciana in anglia, translated into english the 'ethical' grade of the spurious'orderof (le philosophe inconnues) louis claude st8themagical masonmartin'[sicj'and married, no doubt taking some time to do what

have been marked by specially trinitarian features, which would have remained permanent. now as collateral evidence of my contention i pray you to follow me into the consideration that in our freemasonry may yet be traced allusions and references to that system of esoteric teaching and dogma, which was undeniably the result of the destruction of the exoteric monotheism of judea, i mean the jewish kabbalah-s-whiqh first took shape as a definite secret sophia, wisdom or doctrine after the fall of jerusalem, and which was founded on the basis of the monotheistic truths accumulated during centuries of more or less pure outward observance of a monotheistic religion. this kabbalah then crystallized gradually into a theological scheme, and became more and more elaborated through the dark ages fol

, in which the doctrines and essays of the most ancient aporreta shine forth.thekabbalah as a system of theosophy has pre-eminent claims to be consideredprimusinterpares,among all the theistic speculations of mankind, which have a bearing on, and have taken part in the formation of, the masonic aphanism. i shall briefly point out a few masonic points which are illuminated by a comparison with the kabbalah. some references to the mysteries are conveniently interspersed, of these there is much evidence that the egyptian forms are the oldest; now it must be specially remembered that the lecture on the tracing board of the first degree actually refers to these customs of the ancient egyptians as the fount of origin for many masonic points; it refers also to the doctrines of pythagoras whose fi

was a type of the number six, esteemed a. male number assigned by the kabbalists to microprosopus, the vau of the hebrew alphabet, and of the tetragrammaton, the six middle sephiroth, especially the median 6th, the tiphereth, or beauty of the deity.thepentalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title for creative power in the narrative of genesis in chapter one, and up to the end of verse four of chapter two, where the jehovist narrative commences.itis a curious coincidence that the

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

GILBERT THE SORCERER AND HIS APPRENTICE

hers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to become successively the first initiate of the golden dawn and mathers' wife. after their marriage, in june 1890, they lived at forest hill close to the horniman museum, of which mathers had been made curator;butby 1892 they had moved to paris

'considerable fund of undigested learning, to his 'serious study of the arbitrary part of kabalism' and to the earnestness with which he applied himself to occult studies in the reading room of the british museum.9others, more loyal to mathers and to the magical tradition that he represented, painted a different picture. mina mathers' portrait of him, added as a preface to the 1926 edition ofthe kabbalah unveiled,is uncritical, unreliable and little more than a hagiography, but the memoir of him written byl.w.brodie-innes forthe occult reviewis an objective account, or at least as objective as can be expected from 'a true and loyal friend:'ofhis scholarship it is not for me to speak, so far was it beyond my own, yet i know it was as frankly acknowledged by some competent authorities, as i

dawn(1972,.pp,127-133. 2thefactsof his schooling are disputed in ithell colquhoun'sswprdofwisdom(1975. she. givesreasonablegrounds for supposing that it was another boy of the same name who was educated at bedford .3see holland's letter to westcott qf1910,quoted in howe,op. cit.,p.40.4entitledthe qabalah;mathers gave his lecture on3june1886.abrief abstract was printed inlighton19june.5 kabbalathe kabbalah unveiled(george redway,1887. 6e.g.byelliehowe,op.cit.,and by ithell colquhoun,op, cit.7w.b.yeats,autobiographies(1926),p.232.12 the sorcerer and his apprentice8a.e. waite,shadowsof life andthought(1938),p,99.9 in his brief, unsigned memoir printed intheoccultreview,vol. xxix,no.4,(april1919),pp,197-199.10 j.w. brodie-innes,macgregormathers,somepersonalreminisc255ences,intheoccultreview,vo

shadowsof life andthought(1938),p,99.9 in his brief, unsigned memoir printed intheoccultreview,vol. xxix,no.4,(april1919),pp,197-199.10 j.w. brodie-innes,macgregormathers,somepersonalreminisc255ences,intheoccultreview,vol. xxix,no.5(may 1919),pp. 284-286.11r.a. gilbert,thegoldendawn:twilightof themagicians(aquarianpress,1983).part one: papers bys.l.macgregor mathers1.thekabbalahwhat is the jewish kabbalah? to some persons the sound of the word will be familiar, though the ideas which it conveys will probably be vague in the extreme, while to many, indeed, the very name will be unknown. what is the jewish kabbalah?ifwe turn to those general storehouses of all kinds of knowledge, the encyclopaedias, we find but bald and unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'

assages of scripture, other men, of as deep minds firm and satisfactory scheme of religious philosophy; and one which, while satisfying the cravings of their minds for a transcendent system of religion, could disclose to them in language sublime and logical, the mystical abysses of the mind divine. a system which could captivate such men as reuchlin, athanasius kircher, knorr de rosenroth (whose 'kabbalah denudata' is the leading work on the subject, picus de mirandola, dr henry more, cornelius agrippa, and robert fludd, is surely worthy of more than a passing and superficial examination, especially when it is considered that the hebrew scriptures require some key wherewith to unlock the mysteries of the prophecies and the apocalypse; and that key, i venture to assert, is to be found, and

GILBERT R A THE MASONIC CAREER OF A

correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c

a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. barrett-dobb, e. b. florence, h. j. lloyd and b. h. springett 107[107] e. g. coburn's paper 'the kabbalah, for the lancashire college of the s.r.i.a. lists fourteen books in its bibliography- two are by waite 108[108] the occult review for july 1915 109[109] the builders, pp. 55-6 grand lodge of iowa, waite's name and ideas were rapidly made known to a far greater number of masons in america than was ever the case in england. this, in fact, is still the case for the builders has remained cons

GLOBAL FREEMASONRY

ly. otherwise, it may be too late. e it is no exaggeration to say that the collection of books by harun yahya have assumed this leading role. by the will of god, these books will be a means through which people in the 21st century will attain the peace, justice and happiness promised in the qur'an. the works of the author include the new masonic order, judaism and freemasonry, global freemasonry, kabbalah and freemasonry, knight templars, islam denounces terrorism, terrorism: the ritual of the devil, the disasters darwinism brought to humanity, communism in ambush, fascism: the bloody ideology of darwinism, the 'secret hand' in bosnia, behind the scenes of the holocaust, behind the scenes of terrorism, israel's kurdish card, the oppression policy of communist china and eastern turkestan,pa

and a pleasure to read. in them, one will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles unobservant of the respect and reverence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart. j introduction..8 i. from the templars to ancient egypt..10 ii. the inside story on the kabbalah..34 iii. humanism revisited..52 iv. materialism revisited..80 v. the theory of evolution revisited..118 vi. the masonic war against religion..155 conclusion..185 notes..188 contents reemasonry is a subject that has attracted much discussion for several centuries. some have accused masonry of fantastic crimes and misdeeds. instead of trying to understand "the brotherhood" and criticizing i

asons themselves accept this. but certainly, the important matter for our consideration is the nature of this philosophy. why did the templars abandon christianity and become a heretical order? what led them to this? why did they undergo such a change in jerusalem? through the agency of masonry, what has been the effect on the world of this philosophy adopted by the templars? the templars and the kabbalah a book written by two masons, christopher knight and robert lomas, entitled the hiram key reveals some important facts about the roots of freemasonry. according to these authors, it is evident that masonry is a continuation of the templars. though, in addition to this, the authors also examined the origins of the templars. dl the magazine mimar sinan, a private turkish masonic publication

inion. there must have been something that led the templars, despite the fact that they had previously been christian and came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more closely, we discover that the facts are quite something else. these facts lead us

e word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more closely, we discover that the facts are quite something else. these facts lead us to the conclusion that the kabbalah is a system rooted in pagan idolatry; that it existed before the torah, and became widespread within judaism after the torah was revealed. this interesting fact about the kabbalah, is explained by just as interesting a source. murat ozgen, a turkish freemason, maintains the following in his book, masonluk nedir ve nasildir (what is freemasonry and what is it like: we don't know clearly wh

GNOSTIC CATECHISM

correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c

a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. barrett-dobb, e. b. florence, h. j. lloyd and b. h. springett 107[107] e. g. coburn's paper 'the kabbalah, for the lancashire college of the s.r.i.a. lists fourteen books in its bibliography- two are by waite 108[108] the occult review for july 1915 109[109] the builders, pp. 55-6 grand lodge of iowa, waite's name and ideas were rapidly made known to a far greater number of masons in america than was ever the case in england. this, in fact, is still the case for the builders has remained cons

GNOSTIC HANDBOOK

nd this nexus of the gnosis we really need to jettison the old model which sees gnosticism as a jewish or christian heresy. as has been documented in such texts as the jesus mystery and jesus christ, sun of god+ it is more likely that rabbinic judaism and christianity are pagan and gnostic heresies! while there may be vigorous complaints and denials it is now even well known that so-called jewish kabbalah primarily derived from a reworking of neo platonic mysticism which into jewish religious language. these teachings, however, did not remain available forever. as society changed and a new regime came to power the teachings of jesus were suppressed and replaced with the political faith of emperor constantine, and accordingly the gnosis went underground to ensure its survival. what we have

ool and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which later kabbalah and medieval occult schematics evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic f

the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic tree of life the kabbalah is a system of some controversy, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara thiering and gers

arded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara thiering and gershom scholem that the very image of the tree of life was derived from greek rather than archaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos

ld 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 towards reductionism and see the centres more as a landscape in which townships meld into each other rather than an a classification scheme from a biology textbook! yggdrasil:the world tree nine world i can count, nine roots of the tree volupsa nine lays of power i learned from bolthorn, bestla's fa

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

here must be multiple levels of existence. in the ancient traditions this has been known for a long time, and depending on the esoteric tradition, the number of these planes is either four or seven. worlds and planes the gnostic tradition tends to use two systems of structuring the universe, a sevenfold system (derived from the rosicrucian tradition) and an older fourfold system (derived from the kabbalah. both interlock and work well in combination. together these systems illustrate the multi-dimensional nature of reality, the earth is only the base plane from which other realities are hidden. there can be many views of such a structure, ranging from alternative dimensions and discrete planes to multiple time tracks, each has their place in our understanding (fig 5) even if we wish to con

descriptions of gods, archangels and angels as outmoded, gnostic theurgy page 27 they can still be interpreted as symbolic of other life streams which operate within these alternate realities. to get a more comprehensive picture we should discuss each plane in detail. the divine plane this is the point of origin, the matrix from which all universal systems evolve. it is the plane of kether in the kabbalah and on a more tangible level, the dimension from which the source of light originates. this is the goal for those on the celestial path. the seven planes. four worlds traditional lifeforms (rosicrucian (kabbalah. divine plane. atziluth. source of all light. plane of virgin spirits. atziluth. gods. plane of divine spirit. briah. arch angels. plane of life spirit. briah. arch angels. plane

now i realise these descriptions are far from satisfactory, however it is very difficult to define alternate realities without reference to other subjects which we have not covered as yet. since the gnostic system is self referencing, we have a situation where each truth is dependant on an understanding of others. so please be patient, as you study more and learn more about the nature of man, the kabbalah, chakras and other related subjects, you will gain more insight into how all these fields relate and you will slowly be able to appreciate the developing gnostic worldview. now, you will remember that at our last study we drew seven parallel lines, diagrammatical, illustrating the seven kosmic elements, in which work the seven kosmic forces of principles- the energy-consciousness side of

mense barrier between man and the higher worlds (fig 8. the great chasm the powers of light, the static laws, the christed ones, the elohim. this world is known as the treasury of light or the pleroma. chasm the rulers of this world, the powers of darkness. this world is known as the world of the archons. fig 8 gnostic theurgy page 37 primary. the seven planes. four worlds. lifeforms. rosicrucian kabbalah traditional static. divine plane. atziluth. source. static. plane of virgin spirits. atziluth. gods. static. plane of divine spirit. briah. arch -angels. static. plane of life spirit. briah. arch -angels. dialectic. plane of infernal spirit. briah. arch-demons dialectic. plane of death spirit. briah. arch-demons static. plane of thought. yetzirah. aeons. dialectic. plane of thought. yetzi

the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the

GOLDEN DAWN RITUALS A

provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram rituals and complete symbolism of the pentagram r. r. e t a. c. z e

GREY W G CONDENSATION OF KABBALAH

his subject and have published a number of books that have made a fascinating magical system accessible to a wide audience.0-87542-709-x, 352 pgs, 5-1/4 x 8,illus, softcover $12.95 prices subject to change without notice. 434 enochian physics by gerald j. schueler gerald schueler has taken the latest discoveries of modern physics and compared them to the laws of enochian physicld1 condensation of kabbalah by william g. gray (a hebrew/english glossary can be found at the end of this document) part 1: god to man it would be wrong to ask what is the kabbalah? yet correct to inquire what is kabbalah? kabbalah derives from a hebrew word kbl meaning literally to receive instruction. it has implications covering an immense area of inquiry. it implies a field embracing the whole of human investiga

houghts of god. divinity combined one piece of consciousness with another in mathematical order and precision. in fact the whole tree is a mathematical calculation in itself concerning god-man relationships. being forbidden to worship any solid kind of shaped idol, the hebrew produced an energy-concept which was purely a mental arrangement of numerical values based on the decimal system. not that kabbalah is an orthodox hebrew practice at all. in fact it is regarded as heretical by most pious jews, because it implies a distinctly feminine side to divinity which would not suit their paternalistic attitude. however, it should not be assumed that kabbalah is entirely hebrew by any means. relating man with god by mathematics is a very ancient idea, and semitic scholars only developed their ver

alchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book o

th the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could otherwise be a bewildering and baffling metaphysical mess. it puts priorities in the right places and provides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop charact

vides a sense of proportion to spiritual subjects. its use trains and makes both mind and soul work in harmony with each other for the sake of making the best out of life. it not only helps to develop character, but in so doing it assists evolution by advancing and expanding consciousness in those concernedwith it.aconscientiouskabbalist becomes a better individual because of involvement with it. kabbalah is not a religion in itself yet it inculcates an awareness of and a sense of companionship with god. it is not so much a philosophy as a way of life that inspires a philosophical outlook. most of all kabbalah is a thinking and believing system of the soundest kind, enabling its practitioners to think and believe for themselves out of their own investigations and studies. we become aswe th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ay was a small london publisher who specialized in occult books and also sold them second-hand. he published a. e. waite's digest of eliphas levi's works, based upon dogme et rituel de la hautemagic, in 1886 and his the realhistory of therosicrucians in 1887. the latter caused much annoyance among the adepts of the societas rosicruciana in anglia. in 1897 he published s. l. macgregor mathers' the kabbalah unveiled, having bought the copyright for 35 (the eleventh impression appeared under the routledge& kegan paul imprint in 1970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra melin the mage( 189 8, see my the magzclans ofthe golden dawn (1972. redway's business failed c.190 0. a

uses for me, was detained in france till yesterday. today the house-hunting begins in earnest& i shall be summoned in a day or two to london to look at one or more thought likely. i suppose you are concluding about southend.alasl you run off just as i am coming nearer to you. i shall try hard to get to acton. i am fairly well in health& doing all i can in occultism. the author of this ms mentions kabbalah, confirming what i said in previous letters that the 2 ought to go together. he must have been a real adept. with my kind regards& good wishes to mrs kohn and yourself. 1 this letter has been in the possession of mr r. a. gilbert. by january rqoo ayton had moved from horn's cross to uxbridge road in the shepherd's bush district of west london. his new home was not far from chiswick where

pied into the larger of th 2 mss i brought to you. i will do that as soon as i have it agam, but there is no hurry about it. i will come over again the first opportunity. rotalo could only found his scheme upon what the cabbahsts and pythagoreans had done before. 98 the alchemist of the golden dawn shew it to you when you next come. it is, i suppose, upon the principle which ginsburg gives in hi 'kabbalah, of co bi ation, permutation, gematria, notancon, and substituting their numerical value for the letters. nine answers to each question may be a sufficient number, for aught we know, but, there is eviden ly so.mething .missing. i am much occupied for a few days in pnvate business and write in haste. by the end of 1901 the original golden dawn had to all intents and purposes collapsed. in

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ublication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the author. reviewers may quote brief passages. 20073 2 most versions of sy have six chapters containing brief, even laconic, statements, similar in tone to the hekhalot texts of early chariot mysticism. it was from the first chapter of sy that kabbalah derived the term sefirot and the notion of these as metaphysical stages of creation. the remaining chapters of sy tell of the powers and correspondences of the twenty-two hebrew letters. in 1971, gruenwald noted, although sefer yezira is one of the most frequently published works of jewish esoteric lore, there is no authoritative text available to those who want to study the book. to make

ous life and times of jesus the messiah (london and bombay: longmans/green and company, 2 volumes; reprinted in recent years as a single volume by several publishers: wm. b. eerdmans publishing co, 1943 through 1981; macdonald publishing and world bible publishing company in 1994; hendrickson publishers in 1993 and 1997. the translation appears in appendix v, 4. after a perfunctory description of kabbalah, which concludes, the book yetsirah is the oldest kabbalistic document, the text of sy is summarized* the short version, thought by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerse

roup, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of

e original was french, papus work is included here because it offers an sy translation (of sorts) by an influential occultist which has been circulating in english for some time. unfortunately, one finds papus treatment of sy (pp. 203-48 in the weiser edition) in the midst of a pseudo-scholarly mess. the entire book is a confusion of elements, jewish and non-jewish, many having no connection with kabbalah at all. there are many astounding errors, and the reader is flogged with a continual mystery mongering. as for the sy section, papus introduces the text with a verbose and ranging forward followed by an utterly superfluous summary of the text. finally, there is the text, full of bizarre renderings. papus gives the three sefarim (sy 1:1) as number, numbering, and numbered. he uses e to rep

t proven otherwise at least not to the satisfaction of subscribers to the occult tradition* papus rendering of eser sefirot belimah (a phrase which opens a series of statements in sy, chapter 1) is the ten sephiroth, excepting the ineffable. it must be conceded that the meaning of belimah or beli mah is open to speculation. gershom scholem discussed some of the possible meanings in origins of the kabbalah (p. 28: according to some views, the obscure word belimah, which always accompanies the word sefirot, is simply a composite of beli mah without anything, without actuality, ideal. however, judging from the literal meaning, it should be understood as signifying closed, that is, closed within itself. further, see peter hayman s comments in some observations of sefer yesira (1) its use of sc

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

s: 1. copenhagen qabalah: spiritual technology lab at http//qabalah.mortenhass.com both sy and the thirty-two paths are posted hereha(hereafter ek) ek is an anthology of texts which serves as an excellent complement to ok. dan, joseph. jewish mysticism, volume ii: the middle ages. northvale. jerusalem: jason aronson inc, 1998 (hereafter jmii) jmii is a collection of dan fs articles covering early kabbalah (concentrating on sefer ha-bahir) and the ashkenazi hasidim (see below, pre-kabbalistic streams of jewish mysticism, 5. to the above books, add the following dissertations. brody, seth lance. human hands dwell in heavenly heights: worship and mystical experience in thirteenth-century kabbalah. ph.d. dissertation, philadelphia: university of pennsylvania, 1991. gcurrent discussion of kabba

al intentionality and life. our analysis of thirteenthcentury sources dealing with contemplative prayer and the priestly cult indicate that on the contrary, the theurgic efficacy of a kabbalist fs worship is a product of his experiential adhesion and absorption into divinity. h (from the abstract, p. vii. dauber, jonathan victor. standing on the heads of philosophers: myth and philosophy in early kabbalah. ph.d. dissertation, new york: new york university, 2004. chapters include gthe opening to myth in the thought of abraham bar hiyya, h gmyth and philosophy in sefer ha-bahir, h gascent and decent h (in sefer ha-bahir, r. jacob ben sheshet, and r. azriel of gerona, and gmyth and discursive thinking in r. asher b. david. h. goldberg, joel r= yechiel shalom goldberg. mystical union, individu

ersity, 2004. chapters include gthe opening to myth in the thought of abraham bar hiyya, h gmyth and philosophy in sefer ha-bahir, h gascent and decent h (in sefer ha-bahir, r. jacob ben sheshet, and r. azriel of gerona, and gmyth and discursive thinking in r. asher b. david. h. goldberg, joel r= yechiel shalom goldberg. mystical union, individuality, and individuation in provencal and catalonian kabbalah. ph.d. dissertation, new york: new york university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical union and the ritual actions which precipitate it. see below, page 4 1.b. haskell, ellen. metaphor and symbolic representation: the image o

k university, 2001. focusing on the earliest kabbalists (e.g, isaac the blind, ezra ben solomon, and particularly azriel of gerona, goldberg considers the role of individuality in mystical phenomena, i.e, mystical union and the ritual actions which precipitate it. see below, page 4 1.b. haskell, ellen. metaphor and symbolic representation: the image of god as suckling mother in thirteenth century kabbalah. ph.d. dissertation, chicago: university of chicago, 2005. see especially chapter four, gsuckling as spiritual transmission in early kabbalistic literature. h gthe texts presented in this chapter, isaac the blind fs commentary on sefer yetzirah, the early kabbalistic volume sefer ha-bahir, and ezra of gerona fs commentary on the song of songs, will be examined in order to reveal the exege

s jmii (xiv-lvii, 1-18. see below in gother references h; translated excerpts are given in ek (pp. 57-69. using scholem fs observations as a starting point, ronit meroz has presented her conclusions regarding the three distinct strata of sefer ha-bahir in several lectures (including ga bright light in the east.the babylonian stratum in sefer ha-bahir, h session: hermeneutical reflections on early kabbalah at the association for jewish studies thirty-fourth annual conference, los angeles: december 17, 2002) and her hebrew article, ga bright light in the east: on the time and place of part of sefer ha-bahir h in da fat: a journal of jewish philosophy and kabbalah 49 (2002. about half was written in provence in the 12th or 13th century. most of the rest was written in the jewish babylonian co

LAITMAN M BASIC CONCEPTS IN KABBALAH

in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice ver oeven though this book may seem very basic, it is not intended to be a book that conveys basic knowledge of kabbalah. rather, it is a book to help readers cultivate an approach to the concepts of kabbalah, to spiritual objects, and to spiritual terms. by reading and re-reading in this book, one develops internal observations, senses, and approaches that did not previously exist within. these newly acquired observations are like sensors that feel the space around us that is hidden from our ordinary sense

creature with different senses would experience the same things in a totally different way. at the same time, we do not feel a lack of sensory organs, such as a sixth finger on our hands. just as it is impossible to explain the meaning of eyesight to one blind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our planet--the heart of this universe. this sphere of information, thoughts, and emotions affects us through the laws of the material nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom

terial nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of our actions and reactions, as well as all of their consequences. so where is our freedom of will? according to kabbalah, there are four mandatory kinds of knowledge to attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of ma

e search for the goal and the meaning i n t r o d u c t i o n 17 of existence is the key question around humankind s spiritual life. hence, starting with the second half of the 20th century, we are observing a revival of mankind s spiritual aspirations. the technical progress and global catastrophes that gave rise to a variety of philosophies have not brought spiritual fulfillment to humanity. as kabbalah explains, out of all existing pleasures, our world received only a tiny spark its presence in corporeal objects is what provides all our worldly pleasures. in other words, all our pleasant sensations, from whatever source, are caused only by the presence of this spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater an

s spark within them. throughout our lives, we are placed in a forced quest of new objects of delight, hoping to receive greater and greater pleasures; we do not suspect that they might not be anything but shells. to receive absolute fulfillment, we must acknowledge the need for spiritual elevation above matter. there are two paths in our world to reach that goal: the path of the spiritual ascent (kabbalah, and the path of suffering. the path of kabbalah is a path of independent and voluntary realization of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of excitement, joy, taste for living

LAITMAN M FROM CHAOS TO HARMONY

thor kabbalist rav michael laitman, phd, has a doctorate in philosophy and kabbalah from the high institute of philosophy at the russian academy of sciences in moscow, and an msc in bio-cybernetics from the faculty of biology and cybernetics at the institute of science at st. petersburg university. in addition to his work as a scientist and a researcher, rav laitman has been studying and teaching kabbalah for the past thirty years. as a kabbalist, he has published more than thirty books and numerous academic essays on the subject, which have been translated into ten languages thus far. rav laitman was the disciple and personal assistant of rabbi baruch shalom halevi ashlag (the rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal ha

alevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the rabash s demise in 1991, laitman established bnei baruch, a group of kabbalah students

. over time, bnei baruch has grown into an extensive international movement with thousands of members in israel and around the world. rav laitman s lectures are broadcast live daily on satellite and cable tv in israel, in the u.s, and on the internet at www.kab.tv. additionally, laitman is founder and president of the ashlag research institute (ari, whose goal is to cultivate open discourse about kabbalah and science. his extensive educational activities awarded him the title professor of ontology from the russian academy of sciabout the author 13 ences in moscow. in recent years, rav laitman has been cooperating with leading scientists in research concerning kabbalah and contemporary science. when asked how he fits both kabbalah and science into his life, he replied: when i finished high

existence, superior to anything we ve known before. it is a higher form of existence, supernal, a sensation of nature s wholeness and perfection. now, after numerous generations of evolution, we have accumulated sufficient experience to understand where nature s evolutionary law is leading us. the picture we will gradually present to the reader is founded on principles from the ancient wisdom of kabbalah, along with contemporary science s latest disforeword 23 coveries. this book is intended to teach us how to resolve the crisis, and pave a way to prosperity and success. with it, we will be able to take our first real steps toward realizing nature s law. only then can we feel we are all part of nature s single, comprehensive system, and taste the perfection and harmony within it. 25 part

m animals. finally, thanks to our egos, we are now arriving at a situation where we are no longer willing chapter four: breaching the balance 71 to settle for ephemeral, familiar pleasures, but want to have what lies beyond them. the trick is to find the best and wisest way to use our ego to progress toward altruistic bonding with others. and the method that enables us to do that is the wisdom of kabbalah. this is also the origin of its name. kabbalah means to receive. hence, the wisdom of kabbalah is the wisdom of how to receive the perfect pleasure, in the perfect way. kabbalah does not require that we suppress our natural egoistic drives. on the contrary, it acknowledges their existence and explains how we can best and most effectively use them to reach perfection. during our evolution

LAITMAN M KABBALAH REVEALED

il: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886 9te tman, phd rav michael laitman, phd, is an international authority on authentic kabbalah. his background is highly unusual for one renowned in the spiritual: he was educated in the sciences, holds an ms in bio-cybernetics, and has pursued a successful scientific career, later turning to kabbalah to further his scientific research. he received his phd in philosophy and kabbalah from the moscow institute of philosophy at the russian academy of sciences. in 1976, he began studying kabbalah, and has been researching it ever since. in 1979, seeking new avenues in kabbalah, he came across kabbalist rabbi baruch shalom halevi ashlag (1906-1991, the firstborn son, and successor of kabbal

d kabbalah from the moscow institute of philosophy at the russian academy of sciences. in 1976, he began studying kabbalah, and has been researching it ever since. in 1979, seeking new avenues in kabbalah, he came across kabbalist rabbi baruch shalom halevi ashlag (1906-1991, the firstborn son, and successor of kabbalist rabbi yehuda leib halevi ashlag (1884-1954, known as baal hasulam for his 10 kabbalah revealed sulam (ladder) commentary on the book of zohar. michael laitman was so impressed with baal hasulam s son, that he became baruch ashlag s closest disciple and personal assistant, spending the bulk of his time in the company of his revered mentor, and absorbing as much as he could of his teachings. today, he is regarded as the foremost authority on kabbalah, having authored thirty

of his teachings. today, he is regarded as the foremost authority on kabbalah, having authored thirty books on the subject, translated into ten languages. his live lessons are broadcast daily on cable tv and internet around the world. in recent years, he has become a sought-after lecturer in academic circles in the united states and europe. dr. laitman is the founder and president of bnei baruch- kabbalah education and research institute, which operates the largest and most extensive internet site on the subject of kabbalah, www.kabbalah.info. the website provides unlimited access to kabbalistic texts and media in over twenty languages, with 1.4 million hits per month. since the year 2000, the encyclopedia britannica recognizes kabbalah.info as one of the largest internet sites for both nu

ternet site on the subject of kabbalah, www.kabbalah.info. the website provides unlimited access to kabbalistic texts and media in over twenty languages, with 1.4 million hits per month. since the year 2000, the encyclopedia britannica recognizes kabbalah.info as one of the largest internet sites for both number of visitors and quantity of educational and informational materials on the science of kabbalah. biographies 11 p ro f e s s o r e rv i n l a s z l o prof. ervin laszlo, who graciously wrote the introduction to this book, is the founder and foremost exponent of systems philosophy and general evolution theory. born in budapest, hungary in 1932, laszlo made his debut as a concert pianist at the age of fifteen in new york, an event reported in life, time, newsweek, and the internationa

awarded honorary phds in the united states, canada, finland, russia, and hungary. in recognition of his commitment to global understanding and development, he received the 2001 goi award, the peace prize of japan. he has written seventy-two books, translated into as many as eighteen languages. 13 introduction i am delighted and honored to have been asked to write the introduction to dr. laitman s kabbalah revealed: the ordinary person s guide to a more peaceful life. not only is the author a dear personal friend, he is, in my view, the foremost kabbalist alive today, a genuine representative of a wisdom that has been kept secret for two millennia. now that the wisdom of kabbalah, among other indigenous wisdoms, is emerging full scale, i believe no other person is better suited to expound o

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n; we seem to require an incentive to perform any act that does not promise us some form of personal gain. that is why a quality such as altruism can only be imparted to us from above, and only those of us who have experienced it can understand it. rabbi michael laitman introduction if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag, introduction to talmud esser sefirot among all the texts and notes that were used by my rabbi, baruch shalom halevi ashlag, there was one particular notebook he always carried. this notebook contained all the transcripts of his conversatio

levi ashlag, there was one particular notebook he always carried. this notebook contained all the transcripts of his conversations with his father, rabbi yehuda leib halevi ashlag, the rabbi of jerusalem, and a kabbalist. he was the author of a 21-volume commentary on the book of zohar, as well as the author of a six-volume commentary on the texts of the kabbalist, ari, and of many other works on kabbalah. not feeling well on the jewish new year in september 1991, my rabbi called me to his bedside and handed me his notebook, saying "take it and learn from it" the following morning, my teacher perished in my arms, leaving me and many of his other disciples without guidance in this world. he used to say "i want to teach you to turn to the creator, rather than to me, because he is the only st

s here in this world! rabbi michael laitman- 10- attaining the worlds beyond how to read the text the need for this text became apparent to me from the questions that i received from my students, and from the questions that were asked during various lectures and radio programs, as well as from the letters that continue to flood in from all over the world. the difficulty of explaining and teaching kabbalah lies in the fact that the spiritual world has no counterpart in our world. even if the object of our studies becomes clear, our understanding of it is only temporary. what we learn is grasped by the spiritual component of our ability to understand, which is constantly renewed from above. thus, a subject we initially understand may appear unclear at a later date. depending on our mood and

understand, which is constantly renewed from above. thus, a subject we initially understand may appear unclear at a later date. depending on our mood and our spiritual state, the text can appear as either full of deep meaning, or entirely meaningless. do not despair if what was so clear yesterday becomes very confusing today. do not give up if the text appears to be vague, strange, or illogical. kabbalah is not studied for the sake of acquiring theoretical knowledge, but to help us see and perceive what is hidden from us. when, after we have contemplated and acquired spiritual strength, we begin to see and perceive, then our ability to attain the resulting spiritual lights and levels will bring us to true knowledge- 11- until we can comprehend the upper light and can perceive what it pres

me interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual worlds from here? can we ever understand the purpose of the creation? is it possible to perceive the creator, eternity and immortality? how can we begin to grow spiritually? if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, asked by all born on earth "what is the meaning of my life" rabbi yehuda ashlag- 14- attaining the worlds beyond 1 perceiving the creator generations come and go, yet every generation and every individual asks the same question about the meaning of life. this happens especially at times of war and global suffering, and

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

, and to understand the rules that govern both nature and humanity. once humanity exhausted its desire for knowledge and erudition and the visible reality had been researched, a new desire surfaced to know the highest of concepts and the hidden part of reality. this is the stage of the evolution of desires that humanity has reached today. this is the background for the appearance of the wisdom of kabbalah, which offers humanity a new perspective, a scientific worldview that kabbalists discovered thousands of years ago. our current desire to know all of reality shows that humanity is ready to be exposed to kabbalah. f o r e wo r d 13 the kabbalistic perception of the world includes premises that other religions accept on faith, coupled with a scientific approach. kabbalah develops tools wit

sts discovered thousands of years ago. our current desire to know all of reality shows that humanity is ready to be exposed to kabbalah. f o r e wo r d 13 the kabbalistic perception of the world includes premises that other religions accept on faith, coupled with a scientific approach. kabbalah develops tools within us that welcome us into a comprehensive reality and provide means to research it. kabbalah, science and the meaning of life presents the fundamentals of the science that explores the aspects of reality hidden from scientists. when we discover those hidden parts, our knowledge of the world we live in will be complete. by uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae. by uncovering th

l be complete. by uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae. by uncovering the hidden, our view of the world will become complete, liberated from the boundaries of relative perception and we will be able to unveil the existence of every part of reality, beyond time, space and motion. the wisdom of kabbalah grants all the above to anyone who truly seeks it. this book is based on talks given by the author and compiled by his students. 14 15 kabbalah meets quantum physics 16 a unique scientific conference was held in san francisco, california in march, 2005, introducing kabbalist rav michael laitman, phd and quantum physicists william tiller, phd, dr. jeffrey satinover, and fred alan wolf, phd

4 15 kabbalah meets quantum physics 16 a unique scientific conference was held in san francisco, california in march, 2005, introducing kabbalist rav michael laitman, phd and quantum physicists william tiller, phd, dr. jeffrey satinover, and fred alan wolf, phd. all three scientists participated in the docudrama hit, what the bleep do we know? the theme of the conference was quantum physics meets kabbalah. this fascinating conference consisted of intense closed discussions and public presentations. following the introduction of the participants, dr. laitman gave an overview of kabbalah, explaining the structure of reality and how the substance of creation the desire to receive pleasure evolves. it only took one session to create a common language among the scientists. later that evening, t

blic panel before lecturers and students from the university of california, berkeley, and stanford university. the next morning they returned to the discussion table. in between discussions they shared their impressions from the conference and exchanged stories of their own personal quests. a few weeks later, dr. satinover attended an international congress in israel whose theme was the wisdom of kabbalah. during the congress, dr. laitman and dr. satinover discussed diverse topics such as freedom of choice, the global crisis, the family unit in the 21st century, the intensifying search for spirituality, and the future of humankind. dr. satinover gave a public presentation about quantum physics and its far-reaching implications. the explanations of kabbalah in this part of the book are base

LAITMAN M THE KABBALAH EXPERIENCE

ww.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9697 ze the kabbalah experience i n t r o d u c t i o n 9 the wisdom of kabbalah teaches us how to live in the reality that is spread before us. it is a systematic method that has evolved over thousands of years, taught by a handful of unique individuals in every generation. their task has been to ensure that the truths of kabbalah would be given to those ready to receive them. during all that time, kabbalah was concealed from the public (which was not yet ready to receive it, until the current generation; it was this generation for which this method was specifically developed. that is why the zohar, the ari and baal hasulam (rav yehuda ashlag, the author of hasulam (the ladder, a commentary on the zohar) reveal tha

se ready to receive them. during all that time, kabbalah was concealed from the public (which was not yet ready to receive it, until the current generation; it was this generation for which this method was specifically developed. that is why the zohar, the ari and baal hasulam (rav yehuda ashlag, the author of hasulam (the ladder, a commentary on the zohar) reveal that from this time forward, the kabbalah will become a simple and genuine way of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation. ultimately, they will arrive at a point of questioning the meaning

ain, but also if we are filled with peace, fulfillment and pleasure. when the pain of this question suddenly surfaces, it knocks us flat, before we find the solution in drifting in the currents of everyday life. indeed, if we contemplate reality, as described in the books of kabbalists, that speak of the end of days--which we now face- vwe become profoundly fearful that, without the wisdom of the kabbalah, we will not be able to secure safe passage through the challenging times to come. the wisdom of the kabbalah allows us to come to know the upper world v the very system that monitors and leads reality. that includes the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e

em that monitors and leads reality. that includes the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and exp

ould no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their lives, in addition to submitting numerous questions through email and online discussion forums. they come with private questions and general questions alike. still, i often meet new people v in lectures or in more informal discussions v who have not discovered this valuable method, even though the question what is the meaning of my life? burns in the heart of

LAITMAN M THE PATH OF KABBALAH

s egoistic attributes. since the property t h e pa t h o f k a b b a l a h 10 of the upper force is altruism, when one attains that quality and bonds with the upper force, one learns to feel reality as it is. all of the above is mentioned only to emphasize that all our sensations are personal and might change in time. the only way for us to approach the right perspective of reality is by studying kabbalah, since it is the only study that deals with the part of reality that humanity has yet to attain. but it is not enough to merely study the text because we are reading about the unknown. we must also direct ourselves to the right vision and be prepared for a truer, and as yet concealed, feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot fe

we are reading about the unknown. we must also direct ourselves to the right vision and be prepared for a truer, and as yet concealed, feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot feel him in any other way than by how he works on our sensory organs. only through these sensations can we guess anything about the creator. hence, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and t

the creator on each and every one of us. hence, to discern the actual picture of the world, we must find what we read inside us, as we read the torah, because every written word exists within us it just hasn t been discovered. pa r t o n e: t h e b e g i n n i n g 11 we feel what the books speak of in accordance with our spiritual growth, hence the importance of the study from genuine sources of kabbalah: the zohar, the writing of the ari, and the writings of ashlag. this is the safest way to attain the correction of our feelings and attributes, and our spiritual ascent. the best way to make progress is to study while remembering that these books actually speak of what is within me, that all this already exists somewhere inside me. all these worlds and partzufim are things that i must dis

will to bestow. after that, that desire to discover spirituality must be used correctly through the work with the group and the teacher. thus, there must first be a great desire for spirituality. it is not given as a choice, but extends from the creator. there will come a time when more and more souls will be ready for spirituality. man always follows his desire. before the study of the wisdom of kabbalah, one is led from above, and when one opens a book, the creator seemingly steps away from the student, like a parent teaching an infant to walk. at first, the mother holds her baby, but she slowly backs off when the child begins stumbling toward her. we approach spirituality in much the same way, gaining more and more independence. there are things we can and cannot work with. i can t say

ing desires. when one is in that state it is called katnut (smallness, infancy. if we in this world have only beastly and corporeal desires, then we live like everything else on earth. our next state begins only when the point in the heart appears in us. then, we begin to feel a mysterious attraction to spirituality that we cannot ease, even though we do not know what spirituality is. if we study kabbalah at that state, we cross the barrier and enter the spiritual world. this is the third situation. at that stage, a screen t h e pa t h o f k a b b a l a h 18 with aviut shoresh (root coarseness) replaces the point in the heart. it is called galgalta with the light of nefesh. that state is regarded as the embryonic state. much like an embryo in our world, the seeker wants nothing but to lie

LEFT HAND PATH AND RIGHT HAND PATH

elena blavatsky, who first used the term left-hand path to describe "immoral" religions. this usage was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most chr

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

lect his scottish heritage. his father died when he was young and his mother then supported the family as a clerk in the town of bournemouth. mathers remained at home, reading widely 170 mcmartin ritual abuse case and participating in the masonic society and the rosicrucian society in anglia, until 1885. at that time he moved to london and joined the theosophical society. in 1887 he published the kabbalah unveiled, establishing himself as an occult scholar.during this time he met with wynn westcott and others to decode and rework a number of magical manuscripts. these became the basis of the hermetic order of the golden dawn (hogd, founded in 1888. westcott soon left the group and mathers gained complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of fam

in a number of sources, such as talmud yalkut, where he represents esau s guardian angel, and in sotah, where he is regarded as edom s angelic prince guardian. he is equated with the serpent who tempted eve and, by seducing her, became the father of cain in the sayings of rabbi eliezer. in the zohar he is the dark angel who wrestled with jacob at peniel. sammael is also cited in waite s the holy kabbalah, as the severity of god, and as fifth of the archangels of the world of briah, where he corresponds to the sefira geburah. in baruch iii and in the ascension of isaiah, sammael and satan are used interchangeably. sammael also has a literary presence, as in longfellow s lengthy poem the golden legend, where he is mentioned as the angel of death. see also demons; fallen angels; satan for fu

LIBER DXXXVI

the number thrown. this practice should continue assiduously for at least one year. the quickness of the chela in gathering up the objects is expected to increase with time. the practice need not be limited to a quarter of an hour thrice daily after a time, but increased with discretion. care must be taken to detect the 1 [idra rabba qadisha, the greater holy assembly; see mathers (trans/ ed, the kabbalah unveiled] 2 [skt .pupil. in the system of the a a this would be a zelator whom the practicus was supervising. t.s] liber 2 first symptom of fatigue, and to stop, if possible, even before it threatens. the practised psychologist learned to recognise even minute hesitations that mark the forcing of the attention. 2. alternating with the above, let the practicus begin this practice b. it is

LIBER LXVII THE SWORD OF SONG

ently (and most opportunely) been confirmed by the rev. father simons, roman catholic missionary (and head of the corner in kashmir stamps, baramulla, kashmir. 106. gallup.32.for information apply to mr. sidney lee. 111 .it is the number of a man..33.rev. xiii. 18. 117. fives.34.dukes. 122 (elsewhere.)35.see .songs of the spirit. and other works. 128. the qabalistic balm.36.may be studied in .the kabbalah (sic) unveiled (redway. it is much to be wished that some one would undertake the preparation of an english translation of rabbi jischak ben loria.s .de revolutionibus animarum. and of the book .beth elohim. 139. cain.37.gen. iv. 8. 152. hunyadi.38.hunyadi janos, a hungarian table water. 161. nadi.39.for this difficult subject refer to the late swami vivekananda.s .raja yoga. 167. tom bon

mple. the god cleared his throat, and rather diffidently, even shamefacedly, went on .but what i really wished to know was about my incarnation. how is it i have so suddenly risen from change and death to the unchangeable .child. answered gautama .your facts are wrong.you can hardly expect to make 1 feet. 2 this astonishing piece of bombastic drivel is verbatim from a note by s.l. mathers to the .kabbalah unveiled. correct deductions .yes, you can, if only your logical methods are unsound. that.s the christian way of getting truth .true. replied the sage .but precious little they get. learn, o mahabrahma (for i penetrate this disguise, that all existin things, even from thee unto this grain of sand, possess three characteristics. these are mutability, sorrow, and unsubstantiality .all righ

LIBER V VEL REGULI

en dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in the kabbalah unveiled. 11 to explain this piece of analogic: the double letter sht, so far considered as hebrew shin-teth, is glyphed by rendering as the greek equivalents, sigma-theta, and using the variant form of sigma that looks like a latin c, thus c, becoming= x, crowley.s .sun and moon conjoined. glyph, the foreshortened phallus which becomes the basis for the .mark of the beast. figure. 12 the

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

sagan. 2002. acquiring genomes: a theory of the origin of species. philadelphia: perseus. miller, k. r. 2000. finding darwin s god: a scientist s search for common ground between god and evolution. new york: harper perennial. monod, j. 1971. chance and necessity: an essay on the natural philosophy of modern biology. new york: alfred a. knopf. mooney, c. 2005. the republican war on science. new y02kabbalah and freemasonry w. kirk macnulty, 320 kabbalah in masonic history paper which undertakes to demonstrate an influence of kabbalah on freemasonry, particularly one presented to a non-masonic audience, should certainly start with some information about the nature and history of the masonic order. a definition of the order as it exists today is relatively easy: freemasonry is a secular frater

MACNULTY W KIRK KABBALAH AND FREEMASONRY

for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented here will reflect that view. we will start with a very brief overview of what is known of masonic history, and during this overview we will cite those historical references which mention kabbalah specifically. in the interest of keeping to a reasonable space we will acknowledge an early and important scottish influence, but confine ourselves to english material in this presentation. after we have acquired this background, we will consider how the symbolic structure of freemasonry reflects the teachings of kabbalah. the diagram in figure 1 presents a very general overview of the de

space we will acknowledge an early and important scottish influence, but confine ourselves to english material in this presentation. after we have acquired this background, we will consider how the symbolic structure of freemasonry reflects the teachings of kabbalah. the diagram in figure 1 presents a very general overview of the development of english freemasonry "events" involving reference to kabbalah are shown as asterisks, and will be discussed below. the parts in blue represent the grand lodge(s, and the dotted portions at the left of the drawing are intended to indicate how very uncertain our information about their origins really is. even with respect to the period after the formal organization of the premier grand lodge in 1717, there are large areas about which only a little is

ires to a transformation of the individual; it requires the individual to surrender his will to the will of god; and it is part of the mystical ascent. conjuring and witchcraft aspire to produce result in the physical world upon which the individual seeks to impose his own will.8 this distinction has been made by the contemporary scholar, donald tyson, in his analysis of speculative and practical kabbalah presented with his annotation of agrippa's de occulta philosophia.9 we will see shortly how this issue may have influenced the early development of freemasonry. another piece of evidence which demonstrates the existence (and perhaps sheds light on the intellectual orientation) of masonry in the late 17th century is the bit of ephemera shown in figure 2. this pamphlet, which was distribute

us. he was proud and stubborn, especially in matters involving what he considered as principle; these characteristics made him a controversial figure in the freemasonry of his times. in later years he inclined towards mysticism."25 certainly, preston was a man who marched to the beat of his own drum and worked to advance his own programs. we do know that in later editions of his lectures he cites kabbalah as one of the sources of masonic teaching. whether his mystical interests were a characteristic of his later years, or whether he had indulged them for a long time, presented them "clothed in the symbolism" of his lectures, and simply began to speak of them openly as he grew older and felt he had less to lose, is something we cannot know with certainty. from reading his lectures, i am inc

ist's day, december 27, 1813. the duke of kent graciously stepped aside to permit his brother, the duke of sussex, to become grand master of the new grand lodge. it was a good choice. sussex was energetic, intelligent, and deeply committed to masonry; after "personally directing the reorganization of the grand lodge"27 he guided the craft with a firm hand until 1843. heretofore, the references to kabbalah have been peripheral. although kabbalah has been in the background, there is no evidence that any of the masons we have mentioned (except, perhaps, byrom) were serious students of the subject. now the situation is different. the duke of sussex was an unusual person. severely asthmatic in his youth, he was prevented from following the military career usually pursued by younger sons of the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

f venus. to the ibimorphos he gives the three dark planets, venus, mercury, and mars placed around a dark triangle erect, denoting fire. to the nephth an triad he gives three light planets, saturn, luna, and jupiter, around a light inverted triangle which denotes water. there is a necessary connection between water, female power, passive principle, binah, and sephirotic mother, and bride (see the kabbalah by mathers) note the ancient signs for the planets were all composed of a cross, solar disc and crescent: venus is a cross below a sun disc, mercury, a disc with a crescent above and cross below, saturn is a cross whose lowest point touches the apex of the crescent; jupiter is a crescent whose lowest point touches the left hand end of a cross: all these are deep mysteries. note that levi

ient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels* moses also initiated the seventy elders into the secrets of this doctrine and they again transmitted them from hand to hand. of all who formed the unbroken line of tradition, david and solomon were most initiated into the kabbalah (see the kabbalah) according to eliphas levi, the three greatest books of qabbalism are the sepher yetzirah, the book of formation; the sepher ha zohar, the book of splendor; and the apocalypse, the book of revelation. the dates of the writing of these books are by no means thoroughly established. qabbalists declare that the sepher yetzirah was written by abraham. although it is by far th

ses termed gematria, notarikon, and temurah makes possible the discovery of many of the profoundest truths of ancient jewish superphysics. by gematria is meant not only the exchange of letters for their numerical equivalents but also the method of determining by an analysis of its measurements the mystic purpose for which a building or other object was constructed. s. l. macgregor-mathers, in the kabbalah unveiled, gives this example of the application of gematria "thus also the passage, gen. xviii. 2 vhnh shlshh, vehenna shalisha 'and lo, three men' equals in numerical value 'alv mikal gbrial vrpal, elo mikhael gabriel ve- raphael' these are mikhael, gabriel and raphael 'for each phrase= 701" assuming the sides of a scalene to be 11, 9, and 6 inches, a triangle of such dimensions would th

MICHAEL FORD WITCHMOON

eatest of mythical sorcerers exist through those who take into their essence and mind the very witchblood which passes through astral lineage, to which your great heritage is all obtainable for your future work. chapter two the book of night -elementals of mind and space- vampiric or vampyric sorcery is a technique of evoking and directing energies which are qlipothic in nature and/or origin. the kabbalah defines the qlipoth as unbalanced or negative energies which exist beyond the sphere of da ath, which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vamp

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

that shrouded the division of the christian world. the apparent paradox concerning dogmas also stems from the evolution or rather, change in the modes of reasoning: today's logic finds it difficult to find a place in the framework of the universal freemasonry 209 dogmas and theories that medieval logic found entrance to with no difficulty. this was the era when raymond lulle reconciled the jewish kabbalah and christianity; when abelard, saint bernard, saint thomas, roger bacon, and gerson gave new life to the theories of aristotle; when arab works spread throughout the university of paris. it was also the time when marsilio ficino, perceiving the philosophical continuity connecting the systems of zoroaster, hermes, orpheus, pythagoras, and plato, developed them further with the assistance

h and christianity; when abelard, saint bernard, saint thomas, roger bacon, and gerson gave new life to the theories of aristotle; when arab works spread throughout the university of paris. it was also the time when marsilio ficino, perceiving the philosophical continuity connecting the systems of zoroaster, hermes, orpheus, pythagoras, and plato, developed them further with the assistance of the kabbalah and christian philosophy. meanwhile his colleague, pico della mirandola was kabbalistically analyzing genesis and declaring that no science proved christ's divinity better than magic. another renaissance scholar, pietro pomponazzi, was denying, in the name of aristotle, the immortality of the soul, or the immortality of consciousness; and was establishing that everything occurs in the wor

tian rosenkreuz (1616. robert fludd (1547-1637, whose works enjoyed considerable success, established himself as a defender of the rosicrucian order. rosicrucian societies were formed in london under his influence and adopted his philosophical doctrines. these ideas were inspired by those of paracelsus, cornelius agrippa of nettesheim, and jacob boheme and consisted of a synthesis of alchemy, the kabbalah, and neoplatonic and hebraic traditions collected from the writings of hermes trismegistus mixed with the ambitions and mysticim of the rosicrucians. francis bacon (1560-1626) chancellor of james i, is the famous author of la nova atlantis. in this fictional work, bacon depicts a republic headed by a secret society consisting entirely of intellectuals from the fields of both letters and s

or an initiatory one. but it was still novel for its time. the philosophy ficino taught there would leave a significant mark on the next generation, influencing cornelius agrippa, thomas more, and 242 from the art of building to the art of thinking rabelais. it was ficino's contribution to develop a syncretic philosophy inspired by the systems of zoroaster, hermes, orpheus, pythagoras, plato, the kabbalah, and christian philosophy. he wrote: god appeared in eternity, creating or rather luminously emanating from the center of the circumference, which radiates outward from being and good to nothingness and evil. as men, who are intelligences, finite lights within the abode of time and movement, we aspire toward that motionless light for which we are its mobile emanantions. death, by deliveri

brotherhood, frequently drawn atop a secondary figure representing an internal group to which the signatory belonged. for example, a hexagram "solomon's seal" the planetary sign of saturn, or the monogram of mary designated a group concerned with alchemy and hermetic studies, whereas the heart, such as the one found on playing cards, indicated a branch in which mysticism, particularly that of the kabbalah, was studied and practiced. see amberlain, le martinisme (paris: niclas, 1946, 48 and 55. 244 from the art of building to the art of thinking founding of that great scholarly association known as the royal society.12 one of the most active members of london's rosicrucian society was elias ashmole (1617-1692, known by the nickname "the english mecuriophile" after performing well in his stu

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

eater and therefore more praiseworthy. we see that there are two types of speech. there is "speech of speech, which is actual speech and there is "speech of thought, which is not a revealed speech. when one thinks something in his mind or feels something in his heart, he does not necessarily have to reveal it to others in speech. this is the matter of "the heart did not reveal it to the mouth" in kabbalah, actual speech is called dibur, whereas "speech of thought" is called amirah. now, as explained earlier, the source of actual speech is higher than the source of speech of thought. this can be understood from the verse in the torah where g-d tells moshe to speak (daber) to the men, and to say (emor) to the women. the reason for the difference in terminology is because of the fact that men

y emotions or relationship with g-d. as explained before, the emotions are born of the intellect. one cannot have any true emotions about what he does not know. since g-d desires that we have an emotional attachment and delight in him, rather than in the false imaginations of this world, the only way to achieve this is through the deep contemplation and study of the secrets of the torah, which is kabbalah, and more specifically, the secrets of the secrets, which is chassidut (however, one must take great care to follow this path in a way of truth, for there are many ways that a person may delude himself, as will be discussed in part three of this book) as mentioned before, everything in existence may either be a revelation or a concealment of g-dliness. g-d has placed it into our hands to

e it is understood that just as there is a length, breadth and depth in chochmah, binah and da at, so too is there a length, breadth and depth in tvunah. furthermore, as explained before, according to the depth will be the length and breadth. so too in tvunah, according to the depth will be its length and breadth (from the above it is self evident, that because of a lack of tvunah, many who study kabbalah (such as the chaining down of the worlds, as detailed in part one) are at a loss of how it applies to their daily lives or what to do with this body of knowledge, altogether. it seems to them to be a very interesting intellectual endeavor, but with no bearing on "reality. eventually, they will ask themselves "of what use is this knowledge" this is due to their lack of tvunah. any comprehe

is spoken by someone who he considers to be his inferior or his competitor. moreover, since he is not focused on the acquisition of truth, but on some side issue, he will not be sublimated to it. he will, therefore, never gain true insight and understanding. whatever understanding he imagines himself to have is external in nature and not into the true essence of g-dliness at all. one who studies kabbalah to reach lofty levels of holiness and divine inspiration, prophecy or mystical revelations, such as the revelation of eliyahu etc, falls into this same category. the only level he will reach is the lowly level of false delusions and imaginations. ultimately, however "lofty" and "holy" he thinks these goals are, in truth, they are totally self centered, and are no different than the desire

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

e it is understood that just as there is a length, breadth and depth in chochmah, binah and da at, so too is there a length, breadth and depth in tvunah. furthermore, as explained before, according to the depth will be the length and breadth. so too in tvunah, according to the depth will be its length and breadth (from the above it is self evident, that because of a lack of tvunah, many who study kabbalah (such as the chaining down of the worlds, as detailed in part one) are at a loss of how it applies to their daily lives or what to do with this body of knowledge, altogether. it seems to them to be a very interesting intellectual endeavor, but with no bearing on "reality. eventually, they will ask themselves "of what use is this knowledge" this is due to their lack of tvunah. any comprehe

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

a description of how his teachings were recorded and edited in the generations immediately following his passing. the translation of the text of the arizal fs teachings is accompanied by explanatory notes and charts to assist the reader in understanding the text. moshe wisnefsky disclaimer: the following translations have not yet been checked over for accuracy by any authority on the teachings of kabbalah. therefore, although i have rendered and explained the arizal fs teachings as best i can based on my knowledge and research, there may be passages that i misunderstood and rendered incorrectly. before publishing these translations in book form they will, please g-d, be examined for accuracy by a competent authority, and any necessary changes will be made then. chabad of malibu. 22943 paci

ard [of arich anpin] is called kel, this being the mystical significance of the verse: gg-d [kel, merciful, gracious c h6 and of the verse: gwho is a g-d [kel] like you c, h7 as we have explained in our exposition on the thirteen attributes of mercy recited in the weekday morning prayers.8 as we have explained previously, g-d fs thirteen attributes of mercy listed in exodus 34:6 are identified in kabbalah with the thirteen rectifications of the beard of arich anpin. this [attribute] corresponds to the two upper corners of the beard [i.e, the sideburns, one to the right and one to the left. thus, we have [so far] two names kel. it is also known that each sideburn contains three names kel, i.e [the manifestation of this attribute in] the three [lower] worlds, that issue from this rectificati

ablished in babylonia. h5 many of the inhabitants of the land of israel left at this point.6 thus, this year may be considered to mark the point when the emphasis in judaism shifted from learning torah toward yearning for the redemption from exile, in other words, for the messianic era. the sages also state that before the creation of the world, g-d was gcreating worlds and destroying them. h7 in kabbalah, this is understood to refer to the fact that there were numerous gproto-worlds h preceding the creation of the world of atzilut, the ideal, rectified world (of which the subsequent worlds, including the physical universe we live in, are just an imperfect reflections. although necessary stages in the progression toward the ideal world of atzilut, these worlds were gscrapped h in terms of

se [va-yih fyu, vav-yud-hei-yud-vav] is 37. the mystical significance of this is that since sarah personified the divine attribute of gevurah, all her life-force was derived solely from the spelling-out of the name [havayah whose numerical value when spelled out is] 63, which is 37. as we have explained previously, there are four principle ways the name havayah (yud-hei-vav-hei) is spelled out in kabbalah, giving the four numerical values of 72, 63, 45, and 52. to arrive at the value 63, the name is spelled out as follows: yud-vav-dalet, hei-yud, vav-alef-vav, hei-yud (10+6+4+ 5+10+ 6+1+6+ 5+10= 63. if we consider only the letters used to spell out the four main letters (i.e, the letters that are not in boldface here, we see that their numerical value is 37. these four ways of spelling the

ine from the supernal face [of arich anpin. 2 x 185= 370. let us now return to our derivation of the 175 years of abraham fs life. when these two names havayah that are manifest on the supernal face [of arich anpin] are transformed [using atbash, they produce the letter-combinations mem-tzadik-pei-tzadik twice. atbash, as we have explained, is one of several letter-substitution algorithms used in kabbalah. in atbash, the first letter of the alphabet (alef) is replaced by the last (tav, the second (beit) by the second to the last (shin, and so on. these first two pairs (alef-tav-beit-shin) give this algorithm its name. the arizal on parashat chayei sarah (2) 110 if we divide them [into four pairs of letters] and spell them out, we have memmem tzadik-dalet-yud and pei-alef tzadik-dalet-yud

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ioners scattered around the country. presently he is involved in generating grimoires for egyptian and thelemic magicks. as a poet and storyteller, he attends festivals and gatherings to share his art. george wilson, 39, b.a. philosophy, b.s. nursing. professionally was an rn with a psychiatric specialty. recently retired to devote full time to occult studies. a student of mysticism for 20 years "kabbalah led to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and pract

ROBERT KIRK WALKER BETWEEN WORLDS

sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars and planets and the four elements as shown in figure 4, and though there are several variations upon the patterns, the basic conceptual model underpins ancient magical and metaphysical thought from the simplest models to the more refined, such as those of plato or of the jewish or hermetic neoplatonic kabbalah. page 23 some men of that exalted sight. have seen. a double- man. that is, a superterranean and a subterranean inhabitant perfectly resembling one another in all points, whom [the seer] could. distinguish one from the other. this is kirk's first mention of the double, reflex man or co-walker, a subject which he discusses in several places. although the subject seems to be similar to that

nd partaking of food and drink which were given as alms in the mortal life (see appendix 2. the temporary or limbo body, a vehicle gained by compassion, lives in the fairy realm, rather than being scattered, or wandering in the totum, the fullness of the universe, or returning to the first nothing or void. these are abstruse metaphysical concepts, perhaps familiar to modern esoteric students from kabbalah or tibetan buddhism, where the infinite universe (kirk's totum) is founded upon an utter commentary 94 void (kirk's first nothing. they do not play a great part in the orthodox christianity of the seventeenth century, and if we grant that kirk is indeed reporting oral tradition, this is further evidence of a specific wisdom-teaching of ancient origins, but with perennial and worldwide cur

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ading the communities but not contributing their fair share of the community taxes. this put a financial burden on the poorer jews. because this practice was not criticized by the rabbis, the common people began to distrust the established leaders of judaism in the region. this conflict led to many unusual religious practices in poland and ukraine. some jewish commoners and peasants turned to the kabbalah, a mystical movement in judaism developed during the middle ages. this tradition claimed to have come from the prophet abraham (c. 2050 c. 1950 bce; see entry) and provided a secret interpretation of the scriptures or holy books. others were misled by mystics claiming to be prophets (people through whom the will of god is expressed, saviors, and miracle workers. this was the cultural and

prayers. he loved to tell the children parables, or stories that had a moral lesson to them. later he became a caretaker at a local synagogue, or jewish building of worship, world religions: biographies 173 israel ben eliezer where his chores included cleaning and keeping the books in order. this position gave him plenty of time for independent study, which he used to examine the writings of the kabbalah and to educate himself in jewish law. this study was done in secrecy, however, and the people of his village continued to think of him as a simple young man. ben eliezer married at age eighteen, but his wife died not long after the ceremony. he then left okop, traveling and working throughout the region of galicia before settling in a village near the city of brody. in brody he worked as

SETH IN THE MAGICKAL TEXTS

i in translation, it is said that "no meaningful decipherment of the word has been put forward (331. for thoth's connection with the flood of the nile, see d. bonneau, la crue du nil (paris 1964) 234f. 33 the preposition, hijn, is used in the coptic translation of the new testament texts describing jesus walking upon water (matt 14.25-26; mark 6.48-49; john 6.19. 34 see g. scholem, origins of the kabbalah, ed. r.j. zwi werblowsky and trans. a. arkush (new york 1987) 31-32. 35 in the two other places where the phrase "jesus who is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinato

SPENSER THE CULT OF THE ALL SEEING EYE 1960

unt goblet d'alviella, university books, 1956, p. xiv. 17 "a pictorial anthology of witchcraft, magic and alchemy" by emile grillot de givry, university books, new york, american edition, 1958, figure 77, page 106. 18. alviella, op. cit, pp. 1-2. 19 "occult theocrasy" by lady queenborough (edith starr miller),printed in france, 1933, volume ii, pp. 580-531. 20. a. mackey, op. cit. p. 590. 21 "the kabbalah unveiled" by s. l. m. mathers, 6th edition, 1951, kegan paul, london, p. 170. 22. s. mathers, op. cit, p. 3. 23 "lightbearers of darkness" by inquire within, boswell co, london, 1930, p. 106. 24. philosophical research society, los angeles, 1950. 25. house un-american activities committee, rept. 2277, 1942, p. 3. 26. senate internal security subcommittee, institute of pacific relations he

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hout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arcane systems of the spanish moors and jewish kabbalah were established in europe. the church created the inquisition in the high middle ages in response to unorthodox religious beliefs that it called heresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society s reaction to those who mixed arc

fe, and others will receive nothing but eternal shame and disgrace. everyone who has been wise will shine bright as the sky above, and everyone who has led others to please god will shine like the stars (daniel 12: 2 4. while the verses from daniel are the only ones in jewish scripture that specifically mention the afterlife of the soul, the subject is widely discussed in rabbinic literature, the kabbalah, and jewish folklore. generally, the soul is believed to have its roots in the world of the divine, and after the physical death of the body, the soul returns to the place of its spiritual origin. some jewish thinkers refer to the soul s sojourn on earth as a kind of exile to be served until its reunion with god. by the second century b.c.e, many jewish teachers had been exposed to the gr

nd rebirth, sufism, a mystical sect of islam, accepts transmigration of souls as a reality. in the words of the sufi teacher sharf-u d din-maneri: o brother, know for certain that this work has been before thee and me in byone ages. no one has begun this work for the first time. orthodox judaism also rejects reincarnation as doctrine, but the hasidic sect and those who follow the teachings of the kabbalah, a collection of mystical texts first published in 1280, accept the belief in the transmigration of souls as a firm and infallible doctrine. rabbi manasseh ben israel (1604 1657, the revered theologian and english statesman, said that reincarnation was a fundamental point of their religion: we are therefore duty bound to obey t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a

s forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized as contrary to orthodox belief, gilgul became a part of the kabbalah, the compilation of mystical works collected in thirteenth-century spain. transmigration of souls is also a universal belief in hasidism. according to alan unterman in his dictionary of jewish lore and legend (1994: transmigration gave a new meaning to many aspects of life. the deaths of young children were less tragic, since they were being punished for previous sins and would be reborn

to many aspects of life. the deaths of young children were less tragic, since they were being punished for previous sins and would be reborn in a new life. proselytes to judaism were jewish souls which had been incarnated in gentile bodies [transmigration] also allowed for the gradual perfection of the individual souls through different lives. the zohar (hebrew for splendor, the main work of the kabbalah, describes the esoteric reality that lies behind everyday experience, and insists that the real meaning of the torah lies in its mystical secrets. although tradition declares rabbi simeon ben jochai (c. 80 c.e) as its author, later scholarship acknowledges the contribution of rabbi moses de leon (1240 1305) and other hebrew scholars in the thirteenth century. the zohar states that since t

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hout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arcane systems of the spanish moors and jewish kabbalah were established in europe. the church created the inquisition in the high middle ages in response to unorthodox religious beliefs that it called heresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society s reaction to those who mixed arc

l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 73 the golem of prague (1920) was directed by paul wegener (getty images) tongue a piece of paper with the tetragrammaton (the four-letter name of god) written on it. according to certain traditions, the creation of a golem is one of the advanced stages of development for serious practitioners of kabbalah and alchemy. instructions for fashioning a golem according to the talmudic tradition was set down sometime in the tenth century by rabbi eliezar rokeach in the book of formation, and in his modern adaptation of the ancient text, rabbi aryeh kaplan stressed that the initiate should never attempt to make a golem alone, but should always be accompanied by one or two learned colleagues for it

ng moving thing; and from the present participle of ienai meaning to go from the movement of any ion toward the electrode of the opposite charge. jinni in islamic or muslim legend, a spirit that is capable of taking on the shape of humans or animals in order to perform mischievous acts or to exercise supernatural power and influence over humans. from the arabic jinn, which is the plural of jinni. kabbalah body of mystical jewish teachings based on an interpretation of hidden meanings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word for deed. in the eastern relig

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hout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arcane systems of the spanish moors and jewish kabbalah were established in europe. the church created the inquisition in the high middle ages in response to unorthodox religious beliefs that it called heresies. since some of these involved magical practices and witchcraft, the occult also became an object of persecution. the harsh treatment of the manichaean cathars in southern france is an example of society fs reaction to those who mixed ar

many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons for

f zoroastrian wisdom, and their title has provided the root for the words gmagic, h gmagician, h and so forth. such men were the councilors of the eastern empires, the possessors of occult secrets that guided royalty. in europe during the middle ages, those who bore the title of magi were more likely to be men who had devoted their lives to the accumulation of occult wisdom and knowledge from the kabbalah, the ancient egyptians, the arabs, and various pagan sources, and had thereby come under the scrutiny of the church and suspected of communicating with demons. although these individuals valiantly clung to precious fragments of ancient lore and insisted that they were practitioners of good magic, the clergy saw few distinctions between the magi and the witches that the inquisition sought

europe and the better educated members of the general populace. perhaps one of the greatest difficulties that the magi had with the orthodox clergy was their contention that angelic beings could be t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 57 during the middle ages, magi were men who accumulated occult wisdom and knowledge from the kabbalah. summoned to assist in the practice of white magick. there were seven major planetary spirits, or archangels, that the magi were interested in contacting: raphael, gabriel, canael, michael, zadikel, haniel, and zaphkiel. one of the original sources of such instruction allegedly came from the great egyptian magi and master of the occult, hermes- thoth, who described the revelation he had b

cientific knowledge, religious doctrine, and occult secrets. while his intellect brought him fame, wealth, and political favor, the turbulent times in which he practiced his craft also brought him condemnation, poverty, and prison. agrippa became immersed in the supernatural and the occult and sought to develop a synthesis that would unite various magical systems and religious traditions with the kabbalah. while in paris on a mission for the emperor maximilian i (1459.1519, agrippa formed a secret society with a group of like-minded scholars and noblemen. the pact they vowed to uphold envisioned a reformed world, and they pledged to come to one another fs assistance whenever needed. later, when their efforts to restore one of their members to his former position of power failed, the group

THE MAGICIAN S KABBALAH

s thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azothoz 22 coven maleficia this work was chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern

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; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis dealing with the nature of the universe, the aspects of divinity

hings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis dealing with the nature of the universe, the aspects of divinity, and the method of creation. from this set of teachings is derived the role of man in the revealed scheme of things. the history of the kabbalah is difficult to fix to dates and linear sequences of succession due to its nature as oral, traditional, teachings. long before printing presses, the kabbalistic teachings were passed from teacher to pupil as oral teachings and collections of manuscripts, which in turn may have been copies of other sets being used by other teachers. the original impulse of kabbalah, however, emerged from a

spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first printed in mantua 1562 the sefer-ha-bahir; book of light- first printed in amsterdam 1651 the zohar was written around 1280-86 by moses b. shem tov de leon in guadalajara, north-east of madrid, spain, where there was a lot of kabbalistic activity at this time. many

itten around 1280-86 by moses b. shem tov de leon in guadalajara, north-east of madrid, spain, where there was a lot of kabbalistic activity at this time. many of the later kabbalistic schools are formed about these books, finding in them interpretation and meanings revealing the work of god and creation. the school formed at safed in the sixteenth century produced many of the leading thinkers of kabbalah, particularly rabbi isaac luria, called the ari (1534-1572, and rabbi moshe cordevero, the ramak (1522-1570. the former is responsible for much of the current structure and cosmology of kabbalah, as the "lurianic" school of thought provided answers to many of the more complex issues of kabbalistic thought, particularly relating to the "breaking of the vessels. the next major historical de

THE MARTINIST OPERATIVE GENERAL RITUAL

should not have any sexual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it is necessary to clos

THE MIDDLE PILLAR

nd practice, 379. 31. the eastern discipline of breath control. many of the exercises in yoga are designed to extend the student's capacity to take in and process oxygen, which changes the blood's ph level. practitioners of pranayama are said to have increased health, emotional balance, and vitality. 32. from the second chapter of crowley's libw a1 vel legis, 51. 33. see our book experiencing the kabbalah for an example of this type of dramatic ritualized presentation called "the tree walk" part two the balance between mind and magic chic cicero sandra tabatha cicero afurther analysis of the relationship between psychology and magic. chapter six psychology and magic "we have more knowledge than our ancestors, but not more understanding."l i srael regardie defended the idea that analytical

illustrate the idea of the divine on the tree of life is that of adam kadmon, the so-called atziluthic or archetypal man. adam kadmon is the "heavenly man" or'%ody of god" he is the divine prototype of humanity which is circumscribed upon the tree of life. the crown of kether is above his head, malkuth is at his feet, geburah is at his left shoulder, and chesed is at hs right shoulder. in hs book kabbalah: tradition of hidden knowledge, z'ev ben shimon halevi tells us about the diagram of adam kadmon. ths reflection, however, like that in any mirror, is only a refection and never the reality."5 halevi says: the likeness of a man (ezekiel 1:26) zuas used by early nzystics to describe the divine glory. the figure of a prinzordial, atziluthic man, god's image is the embodiment of the sefirot

lists michael, raphael, gabriel, and uriel as the "the four princes of the angels, which are set over the four winds, and over the four parts of the world (refer to page 533 of the llewellyn edition, edited by donald tyson) 4. compare to 2 timothy 418 "the lord will deliver me from every evil work, and will save me to h s celestial kingdom; to whom be glory to the aeon of aeons. amen. 5. halevi, kabbalah: tradition of hidden knowledge, 12. 6. ibid, 68. 7. ceremonial magicians. literally "god-workers" 8. levi, transcendental magic, 234. 9. from a 1977 paper titled a possible sol rcefo r the lesser pentagram ritual in a hebrew night prayer by bill heidrick. 206 theb alancbee tweemnin da nd magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id, 70. 13. waterfield, the theology of

ayered with a virtually endless number of correspondences, leading to ever more complex ceremonies. a number of such rites are given in this chapter. there are also egyptian, greek, gaelic, and shamanic renditions, as well as several exercises for healing. additional middle pillar-style rituals can be found in "this holy invisible companionshpu2 by adam p. forrest and in our book experiencing the kabbalah. the exercise of the middle pillar establishing the pillar (this exercise can be performed either standing, sitting, or lying down) after a few minutes of relaxation, imagine a sphere of white light just above your head. vibrate the name "eheieh (pronounced "eh-hey-yay" meaning "i am. keep vibrating ths word until it is the only thought in your conscious mind. then imagine a shaft of ligh

s for malkuth include: onatha, iroquois goddess of harvest and iyatiku; pueblo goddess of corn, agriculture, and the underworld; tekkeitsertok, eskimo god of the earth and the hunt; and yolkai estasan, the navajo "white shell womano-an earth goddess who rules the land and the seasons. 28. daath's king scale color is lavender; its queen scale color is gray-white. 29. see our book, experiencing the kabbalah, for more on color magic. 30. regardie, the golden dawn, 91. 31. this method of healing, using the red ray of geburah, was taught to us by israel regardie. it has proven to be hghly effective. 32. we are not of the opinion that the right hand must always be used to project, no matter what traditional correspondences have to say about the matter. if you are left-handed, that is obviously t

THE PATH OF KABBALAH

to the properties of the upper force, the closer the imaginary image of my world comes to the actual reality and the less distorted it is by one s egoistic attributes. since the property of the upper force is altruism, when one attains that property and bonds with the upper force, one learns to feel reality as it is. the only way for us to approach the right perspective of reality is by studying kabbalah, since it is the only study that deals with that part of reality that humanity has yet to attain. but it is not enough to merely study the text, because we are reading about the unknown. we must also direct ourselves to the right vision, and be prepared for a truer and as yet concealed feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot f

ncealed feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot feel him in anyway. what we do feel is only how the creator works on our sensory organs. only by the consequence of these sensations can we guess anything about the creator. in fact, it is not about the creator, but about how he appears to us, how he wants to be felt. hence, the study of kabbalah must be correctly aimed; the thought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the kabbalah speaks of exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous and the 7 of 273 degre

re than the influence of the creator on each and every one of us. hence, in order to feel the actual picture of the world we must find what we read inside us, as we read, because every written word exists within us, it just hasn t been discovered yet. we feel what the books speak of in accordance with our spiritual growth, hence the importance that is ascribed to the study from genuine sources of kabbalah: the zohar, the writing of the ari, and the writings of ashlag. this is the safest way to attain the correction of our feelings and attributes and spiritual ascent. the one means for progress is the study with the thought that these books actually speak of me, that all this exists somewhere inside me. all these worlds and partzufim are things that i must discover inside me, they are my ow

uality, but not for self-gain, but for the will to bestow. after that, that desire must be used correctly through the group and the teacher. thus, there must first be a great desire for spirituality. it is not given as a choice, it extends from the creator. there comes a time, when more and more souls will be ready for spirituality. man always follows his desire. before the study of the wisdom of kabbalah one is led from above, and when he opens a book, the creator seemingly steps away from him, like an infant whose mother teaches it to walk. at first she holds it, but she slowly backs off while it is pacing toward her. we approach spirituality in much the same way, gaining more and more independence. there are things we can and cannot work with. i can t say that something doesn t hurt me

is in that state it is called katnut (smallness, infancy. if a person in this world has no more than beastly and corporeal desires, then he lives like everything else on earth. his next state begins only when the point in the heart appears in him. then he begins to feel some unexplainable attraction to spirituality that he cannot ease, although he does not know what spirituality is. if he studies kabbalah at that state, he crosses the barrier. this is the third situation. at that stage, he receives a screen with aviut shoresh (root coarseness) instead of the point in the heart. it is called galgalta with the light of nefesh. that state is regarded as the embryonic state. much like an embryo in our world, he doesn t want anything; he just lies inside his mother s womb, i.e. inside a higher

TYSON DONALD NEW MILLENNIUM MAGIC

hich it could fur itself and rest. but as yet there was nothing. the absolute freedom embodying the will to realize all potential was as yet unrealized. the frustrated desire of god recoiled upon itself, falling inward ever closer togeth- er, becoming ever more dense, metaphorically assuming a circular and then a spi- ral direction of travel. this questing inward after fulfillment is known in the kabbalah as the "primal swirlings" and may be pictured as flecks of light dancing in a whirlpool. the tightening spiral coalesced into the first ghmmering of a sense of self-a math- ematical point without dimension or substance. this point gave the perception of the all a vantage from which to consider itself. from this point god could regard the measureless light extending away endlessly in all d

t have clothed it throughout life can the magus begin to see the universe of manifestation from its center. this process of stripping away the veils of illusion aligns the center point of the magus with the center point of the single underlying reality of things. then the magus will understand that all points can become the center because all are contained in the first created point, which in the kabbalah is called kether, the smooth point, the white head; and that this first point is without dimension. the magus will see that the creation of his or her personal universe is analogous to the creation of the manifest universe by the all, and that his or her true self is in unity with the unmanifest-the magus and the all are one-and the magus will realize it was only willful foolishness that

n become the pentagram. other uses of the figure will suggest themselves. for those with advanced powers of visualization, the geometric dodecahedron (a solid formed of twelve interlocking pentagons) may be built around the self. magically this is an impregnable shell built upon five reflected (or ten) and six reflected (or twelve. these are two most powerful complex numbers upon which the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and y

which the perfect circle of the heavens was divided into two parts by the path of the sun and then, to restore a balance, subdivided into four parts by the prime meridian. these divi- sions can be graphically presented by means of a simple grid like the one children use to play tick-tack-toe. this grid has an ancient lineage in magic. it forms the structural basis for the method of the practical kabbalah known as aiq beket: qr;;ie' q: quarter half quarter the whole is the fully enclosed space. the half is enclosed only on three sides. the quarter is not enclosed at all but bordered on two sides. if each pair of paral- lel lines in the grid were united, the result would be a cross, where the whole would be represented by the dimensionless point of intersection. the grid is a cross the cent

ater motherly mother florence nightingale caregivers mc yearning venus erato fire of water childish mother cleopatra sensualists determination i thoth urania i water of fire 3 s motherly s child e john dee 2 z scholars further subdivide each of the emanations into ten and say there is no reason to stop with a division of four hundred except the limitations of the human mind. a great virtue of the kabbalah is that it presents each emanation as possessed of its own unique nature and personality-as a living thing, not merely an abstrac- tion or a multiplication of something else. each book is only a collection of letters that have been repeated and rearranged, yet each has its own unique identity, which is by far the most important thing about it. so it is with compound symbols. when numbers

TYSON DONALD SOUL FLIGHT

on once the notion began to circulate among french occultists during the following century that the cards had higher meanings hidden in 198 soul flight their symbolism. the twenty-two picture cards received the most attention. they were linked by french occultists with the letters of the hebrew alphabet, and with the esoteric associations that attach to those letters in the mystical system of the kabbalah. chief among the french exponents of the higher significance of the tarot was eliphas lcvi (1801-1875, who wrote in 1860 concerning the tarot "now the extant tarot is certainly that of the gypsies and has come to us by way of judea. as a fact, its keys are in correspondence with the letters of the hebrew alphabet, and some of its figures reproduce even their forms."194 this statement is n

impressions of the astral world are but "representations at their own level of higher forces' gareth knight wrote "however, 222 soul flight if one sticks to astral imagery one is still on the astral plane, even if one seems to be floating in a brilliant blaze of glory in kether, with the kerubim circling all around."201 the tree of life is derived from the system of jewish mysticism known as the kabbalah, which westcott and mathers incorporated into the teachings of the golden dawn. the kabbalah was developed mainly in europe during the middle ages and the renaissance, although portions of it, such as the text sepher yetzirah, are much older. the tree was an attempt to represent in a single diagram the stages in the emanation of the universe from the undifferentiated godhead to the physic

golden dawn it acquired the very narrow and specific meaning of an astral ascent from makuth to tiphareth on the tree of life. golden dawn pathworking by contrast, pathworking in the golden dawn was the exploration of any connecting pathway on the tree. it could be done by following up the paths in their reverse order from the thirty-second to the eleventh-the first ten paths are assigned in the kabbalah to the ten spheres of the sephiroth. this tracing of the paths in reverse numerical order was known as the way of the serpent because it was conceived as the winding ascent of a serpent up the tree from its base to its crown. it was not absolutely necessary to explore the paths in order from lowest to highest, although this was the recommended way of getting an initial familiarity with th

ecause the paths are numbered as they descend the tree, the twenty-two paths that link pairs of sephiroth are described descending from higher sephirah to lower sephirah. included with each path is the corresponding verse from a short kabbalistic tract known as the thirty-two paths of wisdom, which was often bound under the same cover chapter thirteen: pathworking 231 with the seminal work of the kabbalah, sephirah yetzirah. the translation is from the 1887 edition of sepher yetzirah by william wynn westcott, one of the original human chiefs of the golden dawn. meditation on these verses is sometimes helpful in conceiving the astral appearance of the paths on the tree. 1. kether (crown) divine name: eheieh (i am) archangelic name: metatron correspondence: primum mobile "the first path is c

TYSON DONALD THE MAGICAL WORKBOOK

to anyone seriously interested in learning magic, but bewildered by the abundance of texts either too complex and abstract to apply to their own situation, or too simplistic to be of any practical value. complexity is inevitable in some areas of magic. it is impossible to write a simple book on enochian magic without leaving out 95 percent of the subject. similarly, there is no way to explain the kabbalah in a handful of paragraphs. these subjects are complex and require complex treatments. israel regardie's great work 177e golden dawn is over 800 pages of fine print, and needs every page to cover the full system of magic used by the golden dawn. however, once the beginner has acquired practical knowledge of the basic techniques of ritual magic, these challenging texts become much easier t

to meet your needs. there is no such thing as teaching, there is only learning. i can describe the basics of practical magic, but only you have the power to make magic a reality in your own life. preface yoga of the west in the first chapter of her book the mystical qabalah, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and ot

h through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform this exercise properly. i merely mention these associations for the interest of those readers familiar with the tree of the sephiroth, to show that a basis exists in the kabbalah for the star and golden sphere, which play so important a part in later exercises. grounding and centering f ace a blank wall, curtain, door, or other surface that has few visual distractions

one of the divine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an important structure in the magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the

TYSON DONALD THE POWER OF THE WORD

l fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from a numerical and a graphic pe

ation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal the six directions of space-see scholem, kabbalah, p. 27. so are wilder claims that the name can be traced back to ancient china, egypt, or babylonia. all these propositions have been put forth at different times, but there is little hard evidence to support them. the pronunciation jehovah, which occurs in many english bibles, including the king james, is the result of an error that arose due to a lack of familiarity with hebrew scribal

degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge that the true name is unspeakable. no scholar or mystic of modern times, regardless of depth o

th to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v, and with this he sealed the universe in six directions. he looked above, and sealed the height with i h v he looked below and sealed the depth with i v h. he looked forward, and sealed the east with h i v. he looked backward

sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest

UNLEASHING THE BEAST

rst real initiation into the world of esotericism and magic occurred until 1898, when he was introduced to group known as the hermetic order of the golden dawn. founded by william westcott and macgregor mathers in 1887, the golden dawn was an eclectic blending of a number of older western esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. eventually crowley and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s perfectos vestidos de la gloria de dharmasaya, ya no pueden ayudar al hombre ni a la humanidad, porque el nirvana es olvido del mundo y de hombres para siempre. los bodhisattvas: kuan shiyin, tashisni, buddha, y cristo irradian su luz sobre la humanidad doliente. samael aun weor 9 adorable and immortal being: salutations and adorations to you beloved disciples now we start this course of secret kabbalah. we will study the 22 major arcana of the tarot. this course, therefore, will have 22 lectures. we hope that you will have the patience and the tenacity to study and practice and you will attain the great realization. let s study the tarot s first arcanum of the tarot. we will enter into the sanctum regnum of the high magic. adorable e inmortal ser: salutaciones y adoraciones bienamados d

he same thing: energy. matter is determinating energy and a determinator of new undulations. evolution is a process of complication of the energy whose outcome is the macrocosmos and the microcosmos. the universe is maya (illusion. the universe exists because of karma and it is a mass of floating shadows. when the spirit (the intimus) liberates himself from maya, he returns to the ain soph of the kabbalah. in final synthesis each being is just a super divine atom from the abstract absolute space. that atom is the ain soph. the ineffable gods from the ain soph are beyond our comprehension. the human mind is for the gods of the ain soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the universe is duality, m

nsmutations, fire and water are reduced to the kabbalistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the

olcanic emanations of the earth produced that apparent state of death. some disciples fall in that apparent state of death within the gnostic lumisials. the ceremony of carrying the cross (as was practiced in the gnostic lumisials, serves in order to humbly confirm some internal esoteric initiation. each one of the seven bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all are called to be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessary for the student to become familiar with all the elemental creatures of the four elements. salamanders live in fire; undines and

knowledge and to perform the great work in his sexual laboratory. the great work is difficult, it signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine

WESTERN MANDALAS OF TRANSFORMATION SR AL

etzach is omitted and daath is repeated twice. i cannot understand the reason for this and have come to the conclusion that it is probably a misprint. this entire series of alphabetic permutations in the kabbala denudata (known as the narrow way) are called albam (albm (after the first pairings).a method of temura (permutation) only mentioned in passing by s. l. mathers in his introduction to the kabbalah unveiled. yet rosenroth refers to it repeatedly throughout other parts of the text. i realize some of you are thoroughly lost by now, but i have included this intriguing qabalistic tangent for the sake of those who truly are interested in pursuing work with the letters, and also because i welcome feedback from anyone else who has read parts of the untranslated kabbala denudata (latin. the

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

lowed up by extending an o cial invitation on behalf of the program in jewish studies at berkeley. the time i spent on the berkeley campus was a turning point on my journey, both personally and professionally. the goal of my lectures was to illumine the nexus of time, truth, and death elicited from the symbolic imaginary of the jewish esoteric tradition known by both practitioners and scholars as kabbalah. the inspiration and framework for my exploration, however, was the rabbinic teaching that the word emet, truth, comprises the first, middle, and last letters of the hebrew alphabet: alef, mem, and tau.1 these letters serve, in turn, as semiotic signposts for the three tenses of time: past, present, and future. accordingly, i dedicated each of the three lectures to one of these letters, w

ity that avoids the extremes of absolute relativism, on the one hand, and relative absolutism, on the other. critical to abiding in the sway of this stance is the discernment that language, poetically conceived as inherently metaphorical, is always a gesture of translation, a joining of disparate sign-codes rather than a harnessing of similar ones.3 in the particular cultural ambiance of medieval kabbalah, language performs this function by expressing the inexpressible, rendering the invisible visible. the symbol, therefore, brings the unknown into relation with the known, but without reducing the difference that binds the two incongruities into a selfsame identity.4 the obfuscation between story and event displayed in sefer ha-bahir, and even more extremely in sefer ha-zohar, represents a

certainly not the essence of god, but it belongs to god s essence, indeed, in a natural and inseparable way. it therefore follows that if the pure godhead= a, and that the other= b, then the full concept of the living godhead which has being is not merely a, but is a+ b. 231 it may very well be that the rubric oldest teachings( ltesten lehren) mentioned by schelling refers to the secret gnosis of kabbalah, even though the primary conduit of this doctrine would have likely been b hme s account of the ungrund, the self-enfolding god, as both nichts (nothing) and alles (everything, the single will in which all creation lies, the eternal one beyond the polarities of love and anger, light and darkness.232 a comprehensive examination of the influence of kabbalistic doctrine on schelling is beyon

. the meaning of the narration is perhaps just that moses was deemed worthy of a vision of that highest vitality, of that inner consuming yet always again reviving (and in this respect not consuming) fire that is the nature of the godhead. 244 the obfuscation of the ontic boundary between angel and god, centered about the image of the glorious angel and/or angelic glory, is a fundamental tenet of kabbalah in its varied formulations with roots in much older forms of jewish esotericism that may have served as the model for the binitarian pattern of devotion apparent in early christian communities that ascribed to jesus the role of the chief mediating agent.245 for schelling, the intentional confusion in scripture is proof of the logic of a+ b applied to the godhead, that is, to speak of to i

nfusion in scripture is proof of the logic of a+ b applied to the godhead, that is, to speak of to imagine the divine essence requires envisioning the essence and the other that comes through that essence but is not identical to it, an ontotheological truth that lies beyond and is the foundation of the christological myth of three persons in the one substance of god. in line with those who viewed kabbalah as a repository of jewish doctrine that confirms christian belief, a strategy that gained particular currency in renaissance humanist and neoplatonist circles advocating a prisca theologia, schelling adduces the trinitarian dogma on the basis of a dyad derived from the mythologic of kabbalistic symbolism. in consonance with the theosophy of b hme, schelling maintains that the godhead is a

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

to their virtues and powers, both general and by your united ministry and office" 6. conduct a suitable banishing ritual. note: the function of this ritual is twofold. the first concerns the purpose of the ceremony in directing a force to a desired end. the second is to skry that particular level of the god-form (one of the twelve holy names of the elemental tables. the 30 aethyrs applied to the kabbalah the 30 aethyrs and their governors are applied to the world of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. within this world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the ka

saith the god of justice. 0 lexarph, comanan, tabitom. move, therefore, and show yourselves forth and appear; declare unto us the mysteries of your creation, the balance of righteousness and truth" this is part of the first enochian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth

dawn concept, as i have envisioned it, used the pyramid system superimposed by egyptian god-forms. i believe this puts a lot more meat on the bare bones of the dee papers. the biblical association of the first seven days of creation unravels some of the mysteries of the functions of the king and prince. for those who want to do more research into this field, i recommend a book called path of the kabbalah by david sheinkin, edited by edward hoffman. sheinkin was a friend and student of rabbi kaplan, whose kabbalistic study ranks him with the very best in his field. the sigils of the "sons of the sons of light" also appear with certain planetary correspondences in agrippa's work. finding the origin of some of these names and sigils is yet another area of research that could be done. while i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ind a suitable artist to have the deck redrawn. he felt this was necessary, due to his dissatisfaction with the g.d. deck currently available. one of his pet hates was people associating him with crowley's brand of thelemic magic, and the book of the law. the latter case was a stumbling block for him, as he was convinced this was nothing more than a product of crowley's subconscious, based on the kabbalah of the golden dawn and the book of revelations, on which crowley was raised as a youth. i can still recall him thumping the table at dinner one night saying "dammit, i am a golden dawn man and not a thelemite, and i wish people would realize it" he did, however, hold a lot of respect for mcmurtry and some of the abilities of the o.t.o. his ability as a magician was also noticed, as he was

tower (written in the 1940s, was an example of that early regardie brilliance, and clearly reflects that unique quality. a number of active golden dawn temples (including ours) have adopted this as part of their study curriculum; it is pure c.d. in its essence, and is a tribute to regardie's adaptability and far seeing vision. in 1983 he talded about trying to write a volume that would tie in the kabbalah and eastern philosophies (primarily buddhism, and singled out the data of the tibetan book of the dead as an example of this. however, due to failing health and "procrastination" he was prevented him from putting this idea into action. the inner order ritual book as we had both envisaged, would encompass all of the golden dawn, stella matutina, and waite's holy order of the golden dawn ri

ADEPTUS MINOR INITIATION

a time still studying the mysteries of nature. after this, he traveled by sea to the city of fessa, where he was welcomed at the temple there established, and he there obtained the knowledge and the acquaintance of the habitants of the elements, who revealed unto him many of their secrets "of the fraternity he confessed that they had not retained their wisdom in its primal purity, and that their qabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he came to spain, where he endeavored to reform the errors of the learned according to the pure knowledge he had received. but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of his

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nd uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just simply represent power sources largely untapped and thus far ignored by twentieth-century, mainstream consciousness. the results of any experimentation with this book

ALEXANDRIAN BOOK OF SHADOWS OCCULT

stone (body of anima mundi) spirits: gnomes under gob (friendly& easy to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l water deep body dryness, hotness, mind& body feel seperated, no empathy body puffiness, sinus (etc) flows, mood swings "touchiness, apathy goddess aspect: mother astrological rulers: v

day: sunset direction: west wind: zephyrus colour: blue symbols: willlow, dolphin, fish, water snakes, sea birds, myrrh, ferns, rushes tool: cup spirits: undines under neksa (elusive at first, flowing& difficult to understand, watch politely and learn) shortage: excess: notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l fire goddess aspect: temptress astrological rulers: sun, mars, jupiter keys: light principle, action, michael (victor over ignorance) rules: force, energy, spirit, heat, mental plane

iscus, pepper, olibanum tools: scourge, sword, athame spirits: salamanders under djinn (elusive& hostile, teach power over fire& energy) shortage: body heavy or chilled, thoughts drag-gy, unenthusiastic excess: hot, hyper, flitting thoughts, insomnia, anger, snappishness notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l air goddess aspect: maiden astrological rulers: jupiter, mercury keys: life principle, intellect, raphael (instructor, traveller, healer) rules: mind, essential qualities, spiritual pl

to inner) spirits: sylphs under paralda (very hard to see& know, teach mind control and how to level out your thinking processes) shortage: mind blank, shortness of breath, non-comprehension of known data excess "gas bloat, inability to focus attention "spacey" thoughts notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed as

DION FORTUNE MYSTICAL QABALA

ook. preliminary training is necessary; also a guide with a rope in case of difficulties. but those who have already passed through the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tradition and is the system upon which pupils are trained in the fraternity of the inner light. the transliteration of hebrew words into english is the subject of much diversity of opinion, every scholar appearing to have his own system. in these pages i have availed my

ed by the late dion fortune, has courses for those who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the god

derations 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 not even know there is a western tradition. scholarship is baffled by the intentional blinds an

eny that judaism was the matrix of the [page 2] european spiritual culture when they recall the fact that jesus and paul were both jews. no race except the jewish race could possibly have served as the stock upon which the new dispensation was to be grafted because no other race was monotheistic. pantheism and polytheism had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most c

life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been acces

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

and black magic. london: rider, 1946. reprint, new york: causeway books, 1974. thomas, keith. religion and the decline of magic. new york: charles scribner s sons, 1971. valiente, doreen. an abc of witchcraft past and present. new york: st. martin s press; london: macmillan, 1973. wright, thomas. narratives of sorcery and magic. 2 vols. london, 1851. reprint, detroit: gale research, 1974. english qabala the english qabala is a system of correspondences used for making magical correlations that is used by some members of the thelemic magic community. its origins can be traced to some numerological speculation on the book of the law (also known as liber al, the revelation channeled by magician aleister crowley in 1904. within the book was a command, thou shalt obtain the order& value of the

o first worked with the numbering system found some immediate confirmation in the striking anomalies in the book of the law. one appeared in a page of the original manuscript of liber al, a copy of which is generally reporduced in printing of the typeset text. it contains a grid imposed on the text, and a line drawn diagonally across the text. assuming the new ordering of the alphabet for the new qabala, lees and his associates found the new ordering appeared prominently in relation to the grid. stratton-kent applied the new system to verse ii, 76 of liber al, which contains a seemingly random set of letters and numbers. he gave all of the letters numerical value, with a central x serving as a multiplication symbol. the end result was 17x11=187, the numerical value of the phrase english al

multiplication symbol. the end result was 17x11=187, the numerical value of the phrase english alphabet. at this point frater damon and soror ishtaria of the hermetic alchemical order of the qblh began to work with the basic information. sorar ishtaria developed a computer program, lexicon, to manipulate the text more quickly, and began to generate new correspondences. information on the english qabala circulated through the new equinox: british journal of thelema, which lees and carol smith assumed editorship of for ray sherwin in 1980, and other publications. over the years, the qblh has continued to work with the english qabala. it has subsequently been adopted for use by other thelemic groups and has been the catalyst for the formation of completely new groups, such as the gnostic alc

qblh has continued to work with the english qabala. it has subsequently been adopted for use by other thelemic groups and has been the catalyst for the formation of completely new groups, such as the gnostic alchemical church of typhon-christ. sources: cherubim, david (frater aurora aureae. the new qabalah and the tree of life. http//members.aol.com/csahk/ qabalah.html. may 20, 2000. the english qabala. http//www.geocities.com/ hollywood/1800/alav.htm. may 20, 2000. qblh, frater d. t. the new aeon english qabala: a brief introduction. http//www.thelema.net/textonly/naeq/ naeq.html. may 20, 2000. enlightenment enlightenment is a term used in occultism, mysticism, and eastern religions to denote the awakening to and/or appropriation of the highest and most essential truths of the universe

was published by llewellyn publications, 213 4th st, st. paul, minnesota 55101. during a brief time in the 1980s gnostica was superseded by llewellyn s new times, which has also ceased publication. gnostic alchemical church of typhon. christ the gnostic alchemical church of typhon.christ is a thelemic magick group that came into existence in the 1990s as a result of the publication of the english qabala. the english qabala is a system of numerical correspondences developed in the 1970s by british thelemite jim lees and a small group of associates with whom he shared his original findings. the english qabala begins with the assignment of numerical values to each letter of the english alphabet as is done in ordinary numerology. it differs in the method of arriving at the numerical value assi

FULLER J F C SECRET WISDOM OF THE QABALAH

show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and evil. 36 the evolution of satan. 39 the problem of free will. 42 the mystery of sex. 45 chapter iv 48 the fall of tet

who lay bare the secret of divine generation to the impure gaze of the crowd. keep the sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wh

GILBERT THE SORCERER AND HIS APPRENTICE

o go into all the various interpretations that have been put upon them, nor am i sure that it would serve any good purpose to do so. in the absence of evidence as to the intention of the original designer they must remain as merely the speculations of individual writers. but there is much to be said for the idea of eliphaz levi that they were to be referred to the hebrew alphabet. students of the qabala, who are familiar with the symbology of the hebrew letters, have often been struck with the correspondence of some of the atus with some of the letters. there can be no doubt that these cards are hierog255 lyphics of some kind, though the meaning seems to be in dispute;butwhether they represent a series, such as the history of the soul, or cosmical evolution, or the grades of training of an

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

g the courage to publish this book s first edition. he died far too young as did kerry thornley, and jim keith, fellow illuminet press authors. i do so want to thank ian blake and james borges, bsra, for their invaluable help in advancing this work in the years since the first publication. the contribution of jon sellers i cannot begin to adequately acknowledge. for advancing the new aeon english qabala work against considerable resistence, john crow and gerald del campo as well as stratton-kent need special mention. dedicated to the memories of c. s. jones, ron, kerry and jim. acknowledgments i am fairly familiar with all forms of secret writings, and am myself the author of a trifling monograph upon the subject, in which i analyze 160 ciphers, but i confess that this is entirely new to m

ds drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield symbolic tree of the great work conception and drawing by elmer e. hartman 3 1 the basic premise first, some people among us are in the know about ufo phenomena, which have manifested throughout history

through secret societies, allegorical mystery dramas and ciphers. an outworn example is found in the mythos of alchemy, its cipher language, etc. sixth, most ciphers have followed the decoding rules established in the various techniques of qabalistic number analysis, including gematria, theosophical addition, notariqon, temura, etc. the most recent past known cipher was that of aiq bakur, or the qabala of nine chambers a system laid out first in hebrew (then a dead language of scholars) on a number sign or tic tac toe pattern, and adopted by royal arch masons for english language use. to some extent, this cipher is still in current use, but it has long been deciphered and is no longer utilized by illuminati of the ufonauts. the ciphers are discontinued when they are cracked. seventh, alth

alled royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older cipher. in its present form it decodes easily and has been so often exposed in the last 150 years that its value as a cipher is actually now greatly diminished. the golden dawn cipher documents are considerably more complex. they were probably drawn up in the 1860s or 1870s, and they seem to be notes rather than a co

an solve the ufo mystery. i am suggesting that it is the easiest and most straightforward, and the most accessible to any intelligent lay person. although the cipher solution is embedded in the book of the law, it apparently does not originate there. while the royal arch masonic cipher is communicated to initiates as an english language cipher, it is actually, as noted above, rooted in the hebrew qabala, and is limited in function for english speaking adepts and initiates. it was soon exposed, but by the mid-19th century something new was afoot in the occult underground [i must return momentarily to the high middle ages, the renaissance, and the period of the protestant reformation in europe. the persecution of real or imagined witches, heretics, jews, moslems and occultists was then at a

THE BLACK LODGE

much more comfortable explanation to our egos; it is the result of an inner conflict, through which we misinterpret our true will. any conflict with other stars, by the way, is only possible while we undergo this inner conflict. conflict with other stars is impossible when we are doing our true will- cf al 1 44-45, that are the 4 eyes (eye, ayin in hebrew, the letter o, has the value of 70 in the qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the

THE NECRONOMICON SIMON VERSION

and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just simply represent power sources largely untapped and thus far ignored by twentieth-century, mainstream consciousness. the results of any experimentation with this book

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

cks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclusiveness. the christian failing to see this, worshipped the masculine power of wisdom and neglected the feminine power of intelligence, his god was as the god of most religions a veritable he-god, therein lay his fault; the only philosophy perhaps that grasped the truth was that of the qabala. the microprosopus was neither masculine nor feminine, but androgynous; and it was left for william postel to utter one of the greatest world truths when he said, gthe word has indeed become man, but not until the word has become woman will the world be saved. h it is this that crowley sets vividly out before us in his following ethical philosophy. gto behold sin in its naked deformity, is

0 0

symbols. for this reason each student should learn how to form them and write them. it was considered that good calligraphy was often absent in the old order, for there have been manuscripts that go back a long way in which the hebrew letters have been atrociously formed. due to the fact that the hebrew alphabet was considered an alphabet for the hebrew language as well as magical symbols of the qabalah, the student was taught to make it a point of learning to write these letters correctly. it is not the intention of this lesson to teach you to write the hebrew letters correctly, but within this grade you are given a list of the hebrew alphabet with some of its correspondences to memorize in preparation for the higher grades, as well as a lesson teaching you to draw the hebrew alphabet."i

orize in preparation for the higher grades, as well as a lesson teaching you to draw the hebrew alphabet."in the zohar there is a pretty legend, rather long-winded but eloquent, about each letter of the alphabet, and how beth, the second letter of the alphabet, came to be used as the first letter of the first word of the bible bereshith, meaning in the beginning. the zohar is a literature of the qabalah under the section known as the dogmatic qabalah. there are many interesting documents and manuscripts for the serious student in this field."when the divine being willed to create the world, all the letters appeared before his presence in their reverse order. the first ascended and said:'lord of the universe! let it please thee to create the world by me, as i am the final letter of the wor

ionship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (u

ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree

pernals, 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 pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included commentaries on the torah. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the early formative years christianity, and which believed in hidden spiritual knowledge. the main factor that diffe

4 7 INITIATION CEREMONY

lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each

e called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the met

ABRAMELIN1

to place on the title page, and i have adhered to the same in this introduction. as far as can be gathered from the text, the chief place of residence of abraham the jew after his travels was w rzburg, or, as it was called in the middle ages, herbipolis. he appears to have married his cousin, and by her to have had two sons, the elder, named joseph, whom he instructed in the mysteries of the holy qabalah, and lamech, the younger, to whom he bequeaths this system of sacred magic as a legacy, and to whom the whole of the first book is addressed. he speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in t

speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so that after the death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of occultism this work cannot fail to be of value, whether as an encouragement to that most rare and necessary quality, unshaken faith; as an aid to his discrimination between true and false sy

hink we shall find that it is rather their abuse through ignorance of their meaning which he intends to decry, than their intelligent and properly regulated use. it will be well here to carefully examine these points from the occult standpoint of an initiate, and for the benefit of real students. abraham in several places insists that the basis of this system of sacred magic is to be found in the qabalah. now, he expressly states that he has instructed his eldest son, joseph, herein as being his right by primogeniture, even as he himself had received somewhat of qabalistic instruction from his father, simon. but this system of magic he bequeaths to his younger son, lamech, expressly as a species of recompense to him for not being taught the qabalah, his status as a younger son being appare

of magic he bequeaths to his younger son, lamech, expressly as a species of recompense to him for not being taught the qabalah, his status as a younger son being apparently a serious traditional disqualification. this being so, the reason is evident why he warns lamech against the use of certain seals, pentacles, incomprehensible words, etc; because most of these being based on the secrets of the qabalah, their use by a person ignorant hereof might be excessively dangerous through the not only possible but probable perversion of the secret formulas 3 see appendix b. 4 born about 1250. introduction xi therein contained. any advanced student of occultism who is conversant with mediaeval works on magic, whether ms. or printed, knows the enormous and incredible number of errors in the sigils

irely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of abra-melin has its basis in the qabalah. it is well to examine what is here meant. the qabalah itself is divided into many parts; the great bulk of it is of a mystic doctrinal nature, giving the inner occult meaning of the jewish sacred writings. also it employs the numerical values of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complica

ABRAMELIN2

lijah, and the apostles, and saint john particularly (from whom we hold a most excellent book of prophecy2) possessed it. let every one then know that this, this which i teach, is that same wisdom and magic, and which is in this same book, and independent of any other science, or wisdom, or magic, soever. it is, however, certainly true that these miraculous operations have much in common with the qabalah; it is also true that there be other arts which have some stamp of wisdom; the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later arose the mixed qabalah. the arts are principally twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visio

9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the planets.3 as to all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and the

than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that i

n like manner as i myself at present, so even should ye think, before entering into this matter,8 and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. this is wherefore i say unto ye that the beginning of this wisdom is the fear of god and of justice. these be the tables of the law, the qabalah, and the magic; they should serve unto ye for a rule. it is necessary that ye should begin to attach yourselves unto the very beginning, if ye truly do wish to have the veritable wisdom; and thus shall ye walk in the right path, and be able to work; all the which is contained in this book, and all the which is therein prescribed. for to undertake this operation with the simple intention of

e make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necessary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the qabalah, unto which no man born of a clandestine marriage10 can attain; his age ought not to be less than twenty-five years nor more than fifty; he should have no hereditary disease, such as virulent leprosy; whether he be free or married importeth little; a valet, lackey, or other domestic servant, can with difficulty arrive at the end required, being bound unto others and not having the convenie

ABRAMELIN3

g in of the breath than the letter a; v rather than u. and y rather than i. also in common with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore its subtleties. we ought to be able to make a fairly satisfactory diagram for elementary purposes by taking as the basis of our illustration the solar system as conceived by the astrologers. i do not know whether the average student is aware that in practice the significations of

ALEISTER CROWLEY BOOK OF LIES

qabalistic import of its number. thus chapter 25 gives a revised ritual of the pentagram; 72 is a rondel with the refrain shemhamphorash, the divine name of 72 letters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order [5] book of lies get any book for free on: www.abika.com 5 to appreciate the full flavour; others again are subtly ironical or cynical. at first sight the book is a jumble of nonsense intended to insult the reader. it requires inf

mmentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of g

again travellers cross the desert; they come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 500, and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is to that dramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an edd

in connection with the hindu doctrine, express ed in their injunction "fry your seeds. act so as to balance your past karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote this chapter-61-while dining with friends, in about a minute and a half. that is how you must know the qabalah) note (28) oe= island, a common symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33)

ALEISTER CROWLEY LIBER 777

hilosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man to the most horrible penalties if he betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is per

ilure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing

e, i have not included* yorke s editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new comment on al i.4) some of this additional material may later be made available in html format. i have not attempted to preserve the original pagination of the tables of correspondence. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are n

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tzach (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. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the

is a> as we have got is of a very general and abstruse, of a philosophical and almost magical character. this consists principally of the conceptions of pure mathematics. it is, therefore, almost legitimate to say that pure mathematics is our link with the rest of the universe and with "god. now the conceptions of magick are themselves profoundly mathematical. the whole basis of our theory is the qabalah, which corresponds to mathematics and geometry. the method of operation in magick is based on this, in very much the same way as the laws of mechanics are based on mathematics. so far, therefore as we can be said to possess a magical theory of the universe, it must be a matter solely of fundamental law, with a 9 few simple and comprehensive propositions stated in very general terms. i migh

ralize from too few facts. imagine an inhabitant of mars who wished to philosophise about the earth, and had nothing to go by but the diary of some man at the north pole! but the work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the object of all magical ritual. it is the uniting of the microcosm with the macrocosm. the supreme and complete ritual is therefore the invocation of the holy guardian angel<
(in the case of spirits) seems to be denied by certain passages in extant conjurations which tell the spirit that if he happens to be in chains in a particular place in hell, or if some other magician is conjuring him so that he cannot come, then let him send a spirit of similar nature, or otherwise avoid the difficultly. but of course so vulgar a conception would not occur to the student of the qabalah. it is just possible that the magi wrote their conjurations on this crude hypothesis in order to avoid the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him

be accepted as a convention, and no one would incur the grave danger of building a philosophical system upon it. with this understanding, we may rehabilitate the hebrew system of invocations. the mind is the great enemy; so, by invoking enthusiastically a person whom we know not to exist, we are rebuking that mind. yet we should not refrain altogether from philosophising in the light of the holy qabalah. we should accept the magical hierarchy as a more or less convenient classification of the facts of the universe as they are 20 known to us; and as our knowledge and understanding of those facts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlation of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to the interpretation of t

hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and phallos, which is the same idea in different forms; thus you have three ways 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;

ather 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 taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and t

ter qoph, and the sign pisces which means fish, while the letter magic without tears get any book for free on: www.abika.com 21 itself refers to the back of the head; and you also find fish has the meaning of the letter nun. you must not go on from this, and say that the back of your head is like a camel- the connection between them is simply that they all refer to the same thing. in studying the qabalah you mention six months; i think after that time you should be able to realize that, after six incarnations of uninterrupted study, you may realize that you can never know it; as confucius said about the yi king "if a few more years were added to my life, i would devote a hundred of them to the study of the yi" if, however, you work at the qabalah in the same way as i did myself, in season

nd the first house you see is number 86, and that is elohim, and it is built of red brick which reminds you of mars and the blasted tower, and so on. as soon as this sort of work, which can be done in a quite lighthearted spirit, becomes habitual, you will find your mind running naturally in this direction, and will be surprised at your progress. never let your mind wander from the fact that your qabalah is not my qabalah; a good many of the things which i have noted may be useful to you, but you must construct your own system so that it is a living weapon in your hand. i think i am fair if i say that the first step on the qabalah which may be called success, is when you make an actual discovery which throws light on magic without tears get any book for free on: www.abika.com 22 some probl

ALEISTER CROWLEY MEDITATION

ebrew letters corresponding to these principles are gimel, resh, and shin, and the word formed by them means "a flower" and also "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu sym

should succeed in breaking it; the cup lest, wishing to touch it, they should defile it. yet the sprinkling of its water not only purifies the temple, but blesseth them that are without: freely must it be poured! but let no one know your real purpose, and let no one know the secret of your strength. remember samson! remember guy fawkes! of the methods of increasing understanding those of the holy qabalah are perhaps the best, provided that the intellect is thoroughly awake to their absurdity, and never allows itself to be convinced< further meditation of certain sorts is useful: not the strict meditation which endeavours to still the mind, but such a meditation as samasati<equinox v "the training of the mind; equinox ii "the psycholog

only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to every one who has made a study of the correspondences of the holy qabalah. to puzzle out an imaginary meaning for this "nonsense" sets one thinking of the mysteries; one enters into deep contemplation of holy things and god himself leads the soul to a real illumination. hence also the necessity of incarnation; the soul must descend into all falsity in order to attain all-truth. for instance: old mother hubbard went to her cupboard to get her poor dog a bone; whe

us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identity of the three reciprocating paths of daleth, teth, and pe, is one of the most wonderful passages in the holy qabalah. his resolution of what we take to be the bond of slavery into very love, the embroidered neckband of honour bestowed upon us by the king himself, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then he kept her very well. this early authentic text of the hinayana school of buddhis

ALEISTER CROWLEY SEPHER SEPHIROTH

q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq ang

hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337

el, 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 right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed th

nts (fully written only in num. 13:33 *mylypn cups *mylps 781 turn, roll *np) 782 unto the place (ex. 23:20 *mwqmh l) 783 vine *npg 786 smooth tw#p fire from heaven (ii kings 1:10) mym#h nm) fines, penalties *nwmm eternal foundation of the world: a title of yesod *mlw( dwsy 787 a wheel; one of the auphanim *npw) the hooks of the pillars (ex. 27:10, 11 *mydwm(h ywwl 788 the secret wisdom (i.e. the qabalah; see 58) hrtsn hmkx 790 my presence (i.r.q. 1122) ytnky# thorn *nc bands, stripes; bindings *mydwq( 791 faithful, loyal, steady *nm)n 792 deliverance, victory tw(w#y 795 treasure; hidden or secret thing *nwm+m 796 the cup of affliction hl(rth swk 797 essence of glory *dwbkh mc( 800 sagittarius: a bow; a rainbow (the three paths t#q leading from malkuth, hence much symbolism of the rainbow

ALEISTER CROWLEY TAO TEH KING

and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tz

ALEISTER CROWLEY THE I CHING

ame of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found an account of the character of this cipher, called "qabalah, and the mysteries thus indicated; because of the impracticability of communicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is

. lea hersig. assisted me in actual initiation; still at my side, an xvii, sol in sagittarius (p.s& an xix, sol in aries "prince-priest" is an unusual word, and not in tone with other references to me. i suspect therefore a secret cipher of some sort. for one thing, it is an anagram of princeps iter, not bad for alastor the wanderer, or princips erit, he shall be the chief (see verse 23. but such qabalah is hardly to be considered serious. the recurrence of the letters pri is however curious and may be significant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attr

only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general significance of the number 11 is magick, particularly that form of it which is love under will; for it unites the 5 and the 6. thus abrahadabra has 11 letters; and 418= 11 x 38. this number must be thoroughly studied by the qabalah. see appendix weh note: appendix not yet recovered. in the original mss. the second paragraph begins "the shape of my star is- and then breaks off- the scribe was unable to hear what was being said. this was presumably because his mind was so full of preconceived ideas about the different kinds of stars appropriate to various ideas. an alternate phrase was subsequently dictated to the scar

ion. there is an elaborate cryptographic meaning in this verse; the words 'folly 'nought 'it, and 'me' indicate the path of research. al ii,55 "thou shalt obtain the order& value of the english alphabet; thou shalt find new symbols to attribute them unto" the old comment 55. done. see liber trigrammaton, comment. the new comment the attribution in liber trigrammation is good theoretically; but no qabalah of merit has arisen therefrom. i am inclined to look further into the question of sanskrit roots, and into the enochian records, in order to put this matter in more polished shape. i append liber trigrammaton with the attribution aforesaid. sub figura xxvii. the book of the trigrams of the mutations of the tao with the yin and yang* here is nothing under its three forms. it is not, yet inf

ytes- but most especially the parasites of man, the jews- were to be his rite. weh note: the crack about jews is often deleted from copies of the comment. crowley's views in the 20s not withstanding, about 1/3 of the present members of o.t.o. are jewish, the "paris working" was a homosexual love affair between crowley and victor newberg, and crowley wouldn't even be "up a tree" without the jewish qabalah! one of the best features of crowley is his absent-minded bigotry. no chance that any intelligent person would accept his opinions without repeated trial! in some versions of "liber aleph" the passage "never marry a nigger" appears after crowley was seriously "paved" by his quadroon wife of the time. for the european whites, it is a matter of record that crowley was sent a notice of expuls

ALEISTER CROWLEY THE QABALAH

results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. nex

ken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers introduction to his translation of the three principal books of the zohar,3 and westcott s introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott s little book is principally valuable for its able defence of the qabalah as against

athers introduction to his translation of the three principal books of the zohar,3 and westcott s introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott s little book is principally valuable for its able defence of the qabalah as against exotericism and literalism. the literal qabalah is. is divided into three parts: ayrfmg, gematria; wqyrfwn, notariqon; and hrwmt, temurah. gemetria is a metathesis of the greek word grammateia. it is based on the relative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, an

egopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen, grace. 5 similarly, from the initials and finals of the words hmymch wnl hluy ym, mi iaulah leno ha- shamayimah, who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah, circumcision, and hwhy, the tetragr

n with g and end with b; and so no. for the averse table write the alphabet from right to left backwards, beginning with t and ending with a; in the second row begin with c and end with t &c. the irregular table would take too long to describe.7 besides all these, there is the method called qrct, thashraq, which is simply writing a word backwards. there is one more very important form, called the qabalah of the nine chambers or rkb qya, aiq bekar. it is thus formed: 300 30 3 200 20 2 100 10 1 c l g r k b q y a 600 60 6 500 50 5 400 40 4\ s w] n h t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ u z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to show the letter the

ALEISTER CROWLEY THE SWORD OF SONG

ir stories are usually untrue; but let us follow our plan, and grant them all they ask. 709. a cannibal.74 this word is inept, as it predicates humanity of christian-hate- christian. j accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75 or pentagram, mystically referred to jeheshua. 732. zohar.76 splendour, the three central books of the dogmatic qabalah. 733. pigeon.77 says an old writer, whom i translate roughly: thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the lay of the last minstrel. 759. ain elohim.79 there is no god! so our bible. but this is really the most sublime affirmation of t

ALEISTER CROWLEY EQ I 1

igher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is als

ALEISTER CROWLEY EQ I 5

8 xix 200 r hb:resh 30 9 xx 300 sh hb:shin 31 the animal soul hb:shin hb:peh hb:nun 10 xxi 400 th hb:taw 32 400 hb:taw 32bis 300 hb:shin 31bis_ weh note: in the above, col xviii. head has been corrected and col. xvii, item 2 has been corrected- all typo's in original. note additionally that col. xviii, item 1 "the self" is not the separate self, but the universal self, not distinct in traditional qabalah from the single divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these paths that he was destined to reach the sub

e results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth with which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. nex

ken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers "introduction"1 to his translation of the three principal books of the zohar,2 and westcott's "introduction to the study of the qabalah" we venture to append a few quotations from the 71 former document, which will show the elementary principles of calculation. dr westcott's little book is principally valuable for its able defence of the qabalah as a

"introduction"1 to his translation of the three principal books of the zohar,2 and westcott's "introduction to the study of the qabalah" we venture to append a few quotations from the 71 former document, which will show the elementary principles of calculation. dr westcott's little book is principally valuable for its able defence of the qabalah as against exotericism and literalism. the literal qabalah. is divided into three parts: gmtria, gematria; nvtriqvn, notariqon; and thmvrh, temura. gematria is a metathesis of the greek word gamma rho alpha mu mu alpha tau epsilon iota alpha. it is based on the relative numerical values of words. words of similar numerical values are considered to be explanatory of each other, and this theory is extended to phrases. thus the letter shin, sh, is 30

i yeshuah thakelo "i will hid myself in cake (baked with) coals, for ye shall eat jesus, my body" the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of the notariqon is the exact reverse of the first. by this the initials or finals, or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called chkmh nsthrh, chokhmah nesthrah "the secret wisdom; and if we take the initials of these two words ch and n, we form by the second king of notariqon the word chn, chen "gracce" similarly, from the initials and finals of the words mi iolh lnv hshmimh, mi iaulah leno ha-shamayimah "who shall go up for us to heaven (deut. xxx. 120, are formed milh, milah "circumcision" and ihvh, the

ALEISTER CROWLEY EQ I 5

his capacity (he has been saying certain secret things to the unconscious mind of the seer, of a personal nature) now a voice comes from without: and lo! i saw you to the end. 12 (i think the trouble with these people was, that they wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configu

.20 and now the peacock's head is again changed into a woman's head sparkling and coruscating with its own light of gems. but i look upwards, seeing that she is called the footstool of the holy one, even as binah is called his throne. and the whole aethyr is full of the most wonderful bands of light- a thousand different curves and whorls, even as it was before, when i spake mysteries of the holy qabalah, and so could not describe it. oh, i see vast plains beneath her feet, enormous deserts studded with great rocks; and i see little lonely souls, running helplessly about, minute black creatures like men. and they keep up a very curious howling, that i can compare to nothing that i have ever heard; yet it is strangely human. and the voice says: these are they that grasped love and clung the

hat most terrible projection, the three-fold regimen which alone constitutes the great work. for choronzon is as it were the shell or excrement of these three paths, and therefore is his head raised unto daath, and therefore have the black brotherhood declared him to be the child of wisdom and understanding, who is but the bastard of the svastika. and this is that which is written in 147 the holy qabalah, concerning the whirlpool and leviathan, and the great stone. thus long have i talked with thee in bidding thee depart, that the memory of the aethyr might be dulled; for hadst thou come back suddenly into thy mortal frame, thou hadst fallen into madness or death. for the vision is not such that any may endure it. but now thy sense is dull, and the shew-stone but a stone. therefore awake

at govern; cast down such as fall; bring forth those that increase; and destroy the rotten (this means that everything shall take its own pleasure in its own way) no place let it remain in one number("no place" is the infinite ain "let remain in one number; that is, let it be concentrated in kether) add and diminish until the stars be numbered (it is a mystery of the logos being formulated by the qabalah, because the stars, are all letters of the holy alphabet, as it was said in a former aethyr) arise! move! and appear! before the covenant of his mouth which he hath shewn unto us in his justice("the covenant" is the letter aleph "his mouth, p "his justice, lamed; and these add up again to aleph, so that it is in the letter aleph, which is zero, thus symbolizing the circles of the aethyrs

d with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them

ALEISTER CROWLEY EQUINOX EQ I 2 2

by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake

rs" and gives him the symbol of maim- water. the closing of the temple now takes place, and the prayer to the undines is rehearsed, and in the name of elohim tzabaoth is the dismissal pronounced. illustration on page 275 discussed (too complex for a full description. weh note- this figure represents a theory of eden on the tree of life that is very much different from the symbolism of traditional qabalah, as presented in the "sepher yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:a

the four triplicities of the zodiac" illustration on page 277 approximated below_ hb:shin hb:taw hb:qof_ salt/ lamp air tablet salt brass_ serpent_ banner of east/ heiroph. hegemon. lamp ant_ black/ white) incense_ incense_ spirit 18th key dee tablet/ lamp of tarot lamp/ tablet of earth of fire/ geomant_ ic tal- a ismans_ hexagram_ hiereus_ lamp cup_ from dee& water on) banner of west 3 pillars_ qabalah water tree of of nine tablet life in chambers of water tarot_ diagram 37. arrangement of the temple for the 29th path in the 4= 7 ritual. after which he explains to him the eighteenth key of the tarot. it represents the moon in its increase in the side of gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs

path 11. only the paths represented by the cross are actually shown. illustration on page 278 approximated below- hb:chet hb:gemel hb:dalet hb:peh hb:peh-final hb:lamed hb:shin hb:mem hb:taw 8. 3. 4_ hb:aleph hb:heh hb:tet hb:yod hb:qof hb:nun hb:koph-final hb:tzaddi hb:tzaddi-final 1. 5. 9_ hb:vau hb:zain hb:bet hb:samekh hb:mem-final hb:ayin hb:nun-final hb:koph hb:resh 6. 7. 2- diagram 40. the qabalah of nine chambers. illustration on page 278 approximated below: hb:shin hb:aleph hb:mem (o (o (o (o (o\ x(o)x (o (o (o (o- diagram 41. the tablet of the three columns after which the "hiereus" shows the practicus "the qabalah of nine numbers" and the tablet of the "forming the tree of life in the tarot" and the "hegemon" the tablet representing the formation of the hexagram, and known as "t

t its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating the circle, of blinding darkness, of silent voices &c &c, those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here offer them. the vision of the adept is so much tr

ALEISTER CROWLEY EQUINOX EQ I 2 3

d with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them

ALEISTER CROWLEY EQUINOX EQ I 2

, these glyphs, however, being formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while

white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only in analogy; he calls the mystic of rupa a silly fool; so too of vedana, whose mystic he calls a besotted ass; but the mystic of san n a appears to him as a raving

at thou hast seen. g. h. s. pinsent. 162 a note on genesis from the paper written by the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 square praemonstrator o.s.v. 6 degree= 5 square imperator n.s.f. 5 degree= 6 square chancellarius 164 a note on genesis prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward

e discourse; i beg my readers to pluck it and lay it in their hearts. it should be studied in connection with the book "777" and with the sepher sephiroth, a magical dictionary of pure 165 number which was begun by the author of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared. the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit from the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the fi

ooks of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning .god. in wisdom :created:the elohim :the essence<<1>:of the heavens in the head<<2 .the holy gods. and the essence:of the earth<<1: aleph-taw= the first and last- alpha and omega- aleph and tau<<2 "i.e" the white skull "vide"

ALEISTER CROWLEY EQUINOX EQ I 3 3

tes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto

ALEISTER CROWLEY EQUINOX EQ I 3

d with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them

rcle 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 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 word

ledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoretical. he is given a meditation-practice on expansion of consciousness. he is given a meditation-practice in the destruction of thoughts. instruction and examination in control of speech. practical. further, he casts the magic cu

ALEISTER CROWLEY EQUINOX EQ I 4 2

ving tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us

aders and subscribers to libraries! george raffalovich. history of chemistry. by sir edward thorpe. watts and co. vol. ii. as excellent as vol. i. what is sir edward doing amongst this brainy goody lot? h2s. history of old testament criticism. by archibald duff, d.d. watts and co. 1"s" net. an interesting little volume, as complete as can be expected for 146 pages. duff, d. d, does not understand qabalah. we can assure him it is not a "fancied philosophy wherein everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be

t's ethics and schopenhauer's criticism. by m. kelly. swan sonnenschein and co, 2"s" 6"d" last year we had the pleasure of review in major kelly's "kant's philosophy as rectified by schopenhauer" and we hope that if the future further volumes are to appear, and if they are as interesting as the present one, we may "continue the motion" kant's categories are in type similar to the sephiroth of the qabalah emanations from an unknown "x" sing or god, and whether this sign is called" priori "autonomy" or "categorical affirmative" matters no whit. kant's ethics are futile, and to an intellect like schopenhauer's absolutely childish. kant never could understand "morality" because he never transcended the reason, practically, or even theoretically. if there is a moral law in the formative world i

ALEISTER CROWLEY EQUINOX EQ I 4

d with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them

. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free. 14 2 for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6=

enumerated. hearing his histories and relating them, remembering him, worshipping his feet, offering flowers to him, bowing to him (in soul, behaving as his servant, becoming his companion and offering up one's atman to him. thus, bhakti, in its most transcendental aspect, is included in sampradny ta sam dhi.48 73 the gana yoga p, as the student, had already long prctised in his study of the holy qabalah; so also had he karma yoga by his acts of service whilst a neophyte in the order of the golden dawn; but now at the suggestion of d. a. he betook himself to practice of hatha and raja yoga. hatha yoga and raja yoga are so intimately connected, that instead of forming two separate methods, they rather form the first half and second half of one and the same. before discussing either the hath

aking the place of the chemical ones. 83 "shiva sanhita" chap. v. 84 "ibid, chap. v,107, 108, 109. this is probably wrong, as the sun is usually placed in the manip ra chakkra. in the body of a man the pingala is the solar current, the ida the lunar. in a woman these are reversed. 85 "ibide, chap. v, 75. 86 "shiva sanhita" chap. v, 76, 77. compare this chakkra to the lunar and sexual yesod of the qabalah; also note that the power here attained to is that of skrying. situated in the middle of the sphere of the sun, having ten kalas (petals..87 he who enters this chakkra can made gold, etc, see the adepts (clairvoyantly) discover medicines for diseases, and see hidden treasures.88 4 "the anahata chakkra" this chakkra is situated in the heart, it is of a deep blood red colour, and has twelve

ALEISTER CROWLEY EQUINOX EQ I 6 2

d with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them

BLAVATSKY H P COSMOGENESIS

e unity and consequently of the unvarying idea of the divine operating through all these. but behind the[[hebrew] in the name hoa are the letters[[hebrew] and[[hebrew, the symbols of the numbers six and five, the male and the female, the hexagram and the pentagram. and the numbers of these three words, hoa atah ani, are 12, 406, and 61, which are resumed in the key numbers of 3, 10, and 7, by the qabalah of the nine chambers, which is a form of the exegetical rule of temura" it is useless to attempt to explain the mystery in full. materialists and the men of modern science will never understand it, since, in order[[vol. 1, page] 79 primeval radiations from the unity. to obtain clear perception of it, one has first of all to admit the postulate of a universally diffused, omnipresent, eterna

BLUE EQUINOX

detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be announced in due course. as space may permit, there will be added a series of stories and poems of the highest mystical and magical value. pr monstrance of a

ition. rivers of life, by general forlong. an invaluble textbook of old systems of initiaiton. three dialogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles by herbert spencer. the classic of agnosticism. prolegomena, by immanuel kant. the best introduction to metaphysics. the canon. the best textbook of applied qabalah. the fourth dimension, by h. hinton. the best essay on the subject. the essays of thomas henry huxley. masterpieces of philosophy, as of prose. curriculum of a.a. 23 the object of this course of reading is to familiarize the student with all that has been said by the great masters in every time and country. he should make a critical examination of them; not so much with the idea of discove

le peau de chagrin, by honor de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its accounts of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension. alice in wonderland by lewis carrol. valuable to those who understand the qabalah. alice through the looking glass, by lewis carrol. valuable to those who understand the qabalah. the hunting of the snark by lewis carrol. valuable to those who understand the qabalah. the arabian nights, translated either by sir richard burton or john payne. valuable as a storehouse of oriental magick-lore. morte d.arthur, by sir thomas malory. valuable as a storehouse of occidental magic

e knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and he

a. 31 a master of the temple. the nature of this book is sufficiently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physica

CASE PAUL F THE BOOK OF TOKENS

to the copyright conventions of montevideo, mexico, rio de janeiro, buenos aires and havana, all rights reserved. new and revised edition printed in the united states of america builders of the adytum 5105 north figueroa st. los angeles, california, 90042 u. s. a preface* these unusual and beautiful qabalistic meditations were inspirationally written by the recognized world authority on tarot and qabalah, dr. paul foster case. because of having attained both inner and outer initiation into the most advanced grades of adeptship in the western mystery training system, he was able to attune his consciousness to the highest spiritual levels, as is evidenced by the text. it is profitable to read the meditations aloud. they are written in the first person; hence this practice gives them a potent

revealed by the fact that he rarely thought to put his signature to the voluminous writings and lessons on ageless wisdom which he left to posterity in the care of builders of the adytum. dr. case entered into his life's work at a very early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual

e came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of t

between words of the same number. each hebrew letter is also a number' the number of a word is the sum of the numeral values of its letters. the hebrew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which al

imel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2 the quotation is from the emerald tablet, supposed to have been written by hermes trismegistus, and is one of the evidences that our author is one of the later qabalists. in the qabalah, the direction below is attributed to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this par

CHRONOLOGIA RORISPERGIUS

sar peladan 1859 adrien adolphe desbarolles les mysteres de la main. 1860 sefer yetzirah published in lemberg with commentaries from saadia gaon, rabbi abraham ben dior halevi, rabbi moses ben nacham, elieser of germisa, moses botarel, rabbi eliah wilna. 1860-1898 stanislas de guaita 1860-1943 oswald wirth 1861 rudolph steiner born 1861-1897 stanislas de guaita 1861 eliphas levi mysteries of the qabalah: the occult agreement of the two testaments. 1861-1925 rudolf steiner 1863 publication of l homme rouge des toileries (red man of the tuileries) by paul christian. 1865 william butler yeats born in ireland. 1865 papus (i.e. g.a.v. encausse, french occultist and author born 1867 lethierry-barrois, ad. hebrew primitif. 1868 die harmonikale symbolik des altertum by albert von thimus 1868 pasc

DIABOLUS

mediary between samael and lilith. treatise on the left emanation by r. isaac b. jacob ha- kohen 28 aleister crowley in his work de arte magica describes in certain terms the use of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous- among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be baulked. thus they say that before eve was made, the dreams of adam produced lilith, a demon, and that from his intercourse with her sprang evil races..all other sexual acts involving emission of semen therefore attract or other spirits, incomplete and therefore evil. thus n

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

agick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magician. dion fortune founded her own order based upon that order's teachings and gnostical christian mysticism known as the society of the inner light. she wrote works including sane occultism and the mystical qabalah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental water. in th

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ew but from latin versions, and they have saddled the western schools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a classification of the tree and the constitution of man according to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths betw

ise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always been guarded in my references to this matter, because i took som

r than the official knowledge papers and side lectures. now concerning the nature of these mysterious mysteries; as i have already explained, i am wrapped up in oaths of secrecy like a cat in a fly paper, but i do not feel that this debars me from quoting the published works of other writers. when mrs. mcgregor mathers, in her introduction to the second edition of her husband's translation of the qabalah denudata refers, in explicit terms, to the mystery school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiogra

is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i acknowledged in my articles, using my knowledge of the mathers manuscri

liar gift for putting his teaching in the most inassimilable form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available form by crowley and published in his book 777. this book is now out of print, but the more important of its contents are reprinted in the fourth volume of magick. it is this book which i made use of for my mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of l

DION FORTUNE MYSTICAL QABALA

tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may be asked why it is that the western nations should go to the hebrew culture for their mystical tradition? the answer to this question will be readily understood by those who are acquainted with the esoteric theory concerning races and sub-races. everything must have a source. cultures do not spring out of nothing. the seed-bearers of each new phase of cultu

ddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is being actually practised is a growing thing, for the experience of each worker enriches it and becomes part of the common heritage. 6. it is not necessarily incumbent upon

esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to the old testament i

h, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent

til 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 mysticism. 14. the exoteric, state-organised section of the christian church persecuted and stamped out the esoteric section, destroying every trace of its literature upon which it could lay hands in

DION FORTUNE PSYCHIC SELF DEFENSE

istianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone who is acquainted with the qabalah will recognise that in milton he meets a fellow qabalist. in the qabalah we find the esotericism of the old testament. i propose to use the qabalistic terminology to explain the esoteric theory of evil because, firstly, it is the one i am most familiar with; secondly, it forms the basis of western occult thought and all medieval magic is based upon it, together with much modern magic; thir

a "negative's and "positive's aspect. its "negative's aspect is pure chaos, unformed substance and unco-ordinated force. it has been aptly called the cosmic abortion. to drift into the sphere of "negative" positive evil is like being caught in a psychic quicksand. we are now ready to consider the sphere of "positive" positive evil, the demons themselves, or the qlippoth, as they are called in the qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all sym

but popular christianity, which has no roots in tradition, has forgotten it. protestant christianity threw away its occult aspect at the reformation. all the pagan pantheons have gross aspects of divinities as well as etherial ones. we need to search the refuse-heap of history for the lost parts of our own tradition if our faith is to be complete, and the most profitable line of search is in the qabalah and the gnostic literature. the literature of the gnosis has been largely destroyed by systematic persecution, but in the qabalah there is still left us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all

of heaven, and drum them up the channel as we drummed them long ago" the idea of the hero who returns to lead his people, the guardian angel that appears in times of crisis, is sealed deep in the hearts of all nations, and nothing will eradicate it. innumerable instances were reported by the men returning from the trenches during the war. 94 of 103 let us again refer to the ancient wisdom of the qabalah, that storehouse of occult knowledge. we learn here of the good angel and the evil angel of the soul of man who stand behind his right and left shoulder, the one tempting him, and the other inspiring him. translate the dark angel into terms of modern thought and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the

itics, his concern is with things invisible. moreover, the occult fraternities are too inco-ordinated and scattered to be formidable political weapons even if they were imbued with bolshevism. it has also been said that the occult fraternities are controlled by the jews in the interests of zionism. this is quite untrue. there are very few jews in the occult movement. it is true, however, that the qabalah, the traditional mysticism of the jewish race, is one of the principal sources of western occultism, and that any occultist working on that tradition must know at least enough hebrew to be able to transliterate hebrew script. the study of the modern mystical qabalah is almost exclusively in the hands of gentiles, and orthodox jewish scholars know little or nothing of its literature and not

DONALDTYSON CORONZON

nels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ie. paris, 1961. brau, jean-louis, helen weaver, and allan edmands, eds. larousse encyclopedia of astrology. new york: new american library, 1982. bardon, franz (1909.1958) franz bardon was one of the most important figures in the occult revival of the twentieth century and the author of three influential books: initiation into hermetics, the practice of magical evocation, and the key to the true qabalah. he was, however, a reclusive individual and much of his life remains obscure. he was born and grew up in czechoslovakia, the eldest of 13 children. his father, viktor bardon, was a mystic. as a youth, franz sought some illumination and finally felt an advanced soul entering his body and providing him with his first initiatory experiences. in the 1920s and 1930s he worked as a stage magici

90s, a franz bardon foundation was established and for several years issued a newsletter, but appears to have disappeared as the decade came to a close. students of the bardon literature have developed a web presence, possibly the most important site being http//www.franzbardon.com. sources: bardon, franz. initiation into hermetics. wupperthal, germany: dieter ruggeburg, 1970. the key to the true qabalah. wupperthal, germany: dieter ruggeburg, 1971. the practice of magical evocation. wupperthal, germany: dieter ruggeburg, 1970. scott, tim. who was franz bardon? new moon rising (beltane 1999: 66.72. barguest (or barghest) a goblin or phantom of mischievous character traditionally reported in the north of england and also in wales. the meaning of the term is disputed, some believing it to be

d mechanism. while i was pushing my investigation a little farther i saw with my own eyes buguet s prepared negatives. buguet was but one prominent example of fraudulent psychic photography. builders of the adytum the builders of the adytum (bota) is a western magical group in the tradition of the hermetic order of the golden dawn. it was founded by paul foster case, an authority on tarot and the qabalah, who had been among the small group of american members of the golden dawn. basic to the bota is the qabalah, which is viewed as the ancient mystical wisdom of the hebrews that has been adapted to modern life. case believed that the ancient hebrew prophets and even jesus were versed in the qabalistic wisdom. encyclopedia of occultism& parapsychology. 5th ed. builders of the adytum 227 the

ess of god, the brotherhood of man, and the kinship of all life. their social outlook is stated in seven values: 1. universal peace; 2. universal political freedom; 3. universal religious freedom; 4. universal education; 5. universal health; 6. universal prosperity; and 7. universal spiritual unfoldment. members engage in a program of high magic aimed at the transmutation of personality using the qabalah and tarot. once transformed, individuals are able to alter their environment as they desire. bota is headquartered in los angeles, california. it is headed by a board of stewards. there is both an outer school and an inner school for the more serious students. a procurator general coordinates the activities of the two schools. there are a number of groups called pronaos located across the

he years following germer s death. phyliss seckler (soror meral) had been an early member of the oto in america. in 1973 she opened the college of thelema as a education program in western esotericism, with a special emphasis upon the system of thelemic magic as developed by crowley. as it developed, the college s program included four consecutive courses in psychology, the philosophy of thelema, qabalah, astrology, and magic. the entire course takes approximately two years to complete. in 1976, seckler also began issuing in the continuum, one of the more substantive thelemic journals. it continued for 20 years, its last issue coming out in 1996. the temple of thelema, an initiatory magical order, was established upon the teaching delivered through the college. the temple offers a more sys

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

; o thou virgin, mother, queen, goddess, be thou gracious! chorus mysticus. all earth comprises is symbol alone; what there ne er suffices as fact here is known; all past the humanly wrought here in love; the eternal-womanly draws us above. fi wthis chart shows the correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of r

ebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little expl

ter 3' 8: h" 2: 2 2:e 8% yeshuvah (jesus) really about xa call for a new direction in judaism or for a return to its original roots? was master mohammed really the last in the line of the shemite prophets, and the qur an its final revelation? when regarded outside the context of the dogmas that developed to support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orth

cal qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted. these vessels include the israelite hebrew, rabbinical judaic, mystical christian, sufi islamic, and possibly even, the north indian tantric. each of these vessels has framed the universal teachings of the mystical qabalah within the context, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. tre

al qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages mentioned above. the qabalah is something that is practiced and experienced. yet, most of the people who study the qabalah do not engage in its practices, and most of the authors who write on the subject have littl

FULLER J F C SECRET WISDOM OF THE QABALAH

osing the dome and the skylight and leading the group of merry friends towards the welcoming feast in the adjacent hall. as all move toward the table, deer pauses to close the heavy doors which separate the hall and the ritual room. as he pulls them to on ancient hinges, deer whispers- to the presence which occupies that space within "a thousand thank you's for the dancelathe secret wisdom of the qabalah a study in jewish mystical thought by j. f. c. fuller author of gyoga: a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative st

les of creation. 48 the experimental worlds. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption. 55 the accomplishment of the messianic act. 56 the integration of the disintegrated. 57 the creation of hell. 58 the source of messianic power. 59 secret wisdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondenc

sence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and

ee of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know o

er, and the lesser is bereft of hope. it is like a ship drifting on a shoreless sea. she may be well built, well stocked, and bravely manned, yet her destiny is foreordained; having no port to put into, sooner or later she and her crew must sink beneath the waters and be lost for ever. when this doom encompasses mankind, as today it would seem to encompass it, man does not so secret wisdom of the qabalah page 7 much wring his hands in despair as drown his hopelessness in physical enjoyments. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

t every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe statureofevely

GILBERT THE SORCERER AND HIS APPRENTICE

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. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliph

GOLDEN DAWN RITUALS Z3

link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macro

GOLDEN DAWN RITUALS ZAM8

pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the

lden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supe

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

felt an affinity with allen and with his words, which went beyond the standard familiarity with crowley, gnosticism, the authentic tradition. an examination of chapter 2, a most unusual cast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and available to members and allies of t. o. p. y. at least one of the names mentioned in cipher was familiar to me: jake stratton-kent. i briefly immersed myself in this new method, for the new aeon, of using the english language, and 1. t. o. p. y, or[ thee] temple ov psychick

ypes of contactee material. an example is the ra material generated by the late don elkins, carla rueckert and others. the stellar references in magick are numerous, and specula- tions along the lines of philip k. dick s gnostic valis trilogy, along with the more creditable visitation literature (as in robert temple s the sirius mystery) seem worthy of examination in the light of new aeon english qabalah. indeed, new aeon cipher work with lexicon and the star 26 program have some resemblance to the kind of communication we have proposed for transmission via radio telescope. phil dick s v.a.l.i.s( vast active living intelligence system) seemed a suitable point of departure. the phrase value of the complete term vast active living intelligence system= 515= i am life and the giver of life of

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

stem are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or

etypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our wor

with an appropriate banishing ritual. 116 aiq bkr the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even i f we could understand it. in other words, a number is a soul, in the proper sense of the terco, an unique and necessary element in the totality of existente. aleister crowley, liber 777 appendix b the method of aiq bkr or 'the qabalah of nine chambers' is often used to reduce large numbers to a single number from 1 to 9. to use this method, add up the individual numbers in each digit position of the large number. if this sum has more than one digit, then add these together. keep adding in this way until only one digit remains. for example, the number 1234 reduces to 10 (1+2+3+4=10) which again reduces to 1 (1+0=1. after

HINE PHIL ASPECTS OF EVOCATION

e possibility of ritually evoking this entity as a tangible phenomena. the aim of this article is to expound a possible methodology by which entities such as yog-sothoth can be contacted, drawing together research in different fields of enquiry, and exploring how they relate to the cthulhu mythos. i feel that, rather than exploring lovecraftian themes using traditional magical systems such as the qabalah (though obviously, it may provide a useful parallel, the most obvious place to look for guidelines is lovecraft.s fiction itself. from this, we find that for example, in the dunwich horror, lovecraft clearly illustrates that .hilltop rites, associated with stone circles and strange geophysical phenomena, are a key when approaching entities such as yog-sothoth. bringing the great old ones i

me and time again recount the idea that spirits .like. interacting with humans because we confer on them a property of .individuality. that they do not inherently possess. i feel that there is a grain of truth in this view; that our capacity to organise and structure information into discrete wholes is a key feature in coming to grips with this kind of experience. all magical psychocosms, such as qabalah, abra-melin, etc, give a series 33 of instructions as to how entities summoned using those structures behave. bearing in mind fra. choronzon.s ideas concerning the toroidal structures which are at least partially electro-magnetic in character, i would say that it is not beyond the bounds of possibility for such a phenomena to be related to occurrences such as earth light encounters. if suc

HINE P OVEN READY CHAOS

before chaos came kicking and screaming onto the scene, the dominant approach to doing magic (and still is, to a great extent) was the systems approach. so what is a magical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up

ion of lovecraft s necronomicon that sounded good, but which in fact was spurious. so he got loads of letters from people who had done the rituals and wanted to chat about their results. this is also important when looking at beief as a magical tool, and i ll get on to that later. personally, i like to use lots of different systems, and use them as seems appropriate. i tend to flip between d.i.y, qabalah, tantra, cthulhu mythos, shamanism, and anything else that i feel to be appropriate at any particular time. it is worth going into a system in some depth, so that you become more or less competant (and confident) with it, but magicians tend to find that once you ve become competant in one system, then it s easier to get to grips with another one. if you re fairly expereienced with enochian

raised over the subject of magicians working with fictional entities. in this section, i hope to argue the case against these objections. the first point to make is that magick requires a belief system within which to work. the belief system is the symbolic& linguistic construct through which the magician learns to interpret her experiences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems which work fine for them but are a bit mind boggling for others to use, with austin osman spare s alphabe

that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my earlier 37 oven-ready chaos 38 phil hine magical experiements, i guess that what used to be important for me was the strong belief that the system i was using was ancient, based o

er than in an oblique form. chaos magic is merely an all-embracing approach to gnosis, which encourages each individual to become responsible for their own development- what you do, and how you interpret it in the light of your own experience. i m occassionally asked by people what do you have to do to become a chaos magician. there really isn t an answer to this. you could, for example, practice qabalah (and exclusively qabalah) for ten years, and thus consider yourself a chaos magician- if you wanted to. above all, don t confuse opinion with dogma, or glamour for commitment- but that s only my opinion anyway! hail eris! phil hine, march 1992. 49 oven-ready chaos appendices the following essays are appended as sources of interest& inspiration for readers who are interested in reading more

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divin

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 1892. english translation, london and new york: thorsons and samuel weiser, 1977. even though the original was french, papus work is included here because it offers an sy translation (of sorts) by an influential occultist which has been circulating in english for some time. unfortunately, one finds papus treatment of sy (pp. 203-48 in

KNOWLEDGE LECTURE THREE

are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the s

KNOWLEDGE LECTURE TWO

e and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sp

LIBER 141

acrament, and also by its taste. for not idly is it written in the book of judges "what is sweeter than honey, and what is stronger than a lion" and that this secret is here manifested by the holy ghost is clear from the rejoinder of samson "if ye had not plowed with my heifer, ye had not found out my riddle" xiii of certain jewish theories among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be balked. thus they say that before eve was made, the dreams of adam produced lilith, a demon, and that from his intercourse with her sprang evil races. now then they mine the roads of the harbour of conjugal love with many restrictions: as these (1) it must be an holy act, pr

LIBER 777

hilosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man to the most horrible penalties if he betray, etc, and then take him mysteriously apart and confide the hebrew alphabet to his safe keeping.3 this is per

resented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 77

ageable size, it omits* yorke s editorial preface* the essay on the magical alphabet* the meaning of the primes from 11 to 97* the various arrangements (mostly from the book of thoth* the explanations of the attributions a series of remarks, some developing almost into essays, on columns i-iii, v-viii, x, xi, xiii-xxii, xxxiv, xxxv, xxxviii-xliii, xlv, lvi-lxviii, lxxviilxxxvi, and xcvii* what is qabalah* what is a number or a symbol (an extract from the new comment on al i.4) this additional material is available in html format. i have not preserved the original pagination of the tables of correspondence. while crowley occasionally referenced 777 by page number, such references are usually coupled with reference to the column. for ease of reading, columns are arranged from left to right a

acles 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. another set of attributions of magical formul to the tree of lif

LIBER ALEPH

se thou art the child of my bowels, i yearn greatly towards thee, o my son, and i strive strongly with my spirit that by my wisdom i may make plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it

but the vellum of the scroll is of man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt

things apparently irrelevant. and with that he will understand, and bend him wisely to his work. i the book of wisdom or folly 43 ap de auro rubeo (of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if thy wilt live wisely, learn that thou must establish this relation of balance with every thing soever, not omitting one. for th

by it worketh; and showeth in pure nakedness, without clothing of personality or desire, the anatomy of thy conscious self. furthermore, by this thou mayst understand the essence between the relation of all things, and the nature of necessity, and come to the knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to thy great comfort in the work of our transcendental art, whereby the many become one. n liber aleph vel cxi 48 au sequitur (2) classica (continued. 2: classics) y son, negle

him mosheh, or moses, and their fabulists made him the leader of their legendary exodus. yet they preserved his word, and it is ihvh, which thou must understand also as that secret word which thou hast seen and heard in thunders and lightnings in thine initiation to the degree thou wottest of. but this word is itself a plan of the fabrick of the universe, and upon it hath been elaborated the holy qabalah, whereby we have knowledge of the nature of all things soever upon every plane of by-coming, and of their forces and tendencies and operations, with the keys to their portals. nor did he leave any part of his work unfinished, unless it be that accomplished three hundred years ago by sir edward kelly, of whom i also come, as thou knowest. t liber aleph vel cxi 74 bu de mago arabico mohammed

LIBER CCCXXXV ADONIS

high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche

LIBER COLLEGII SANCTI

let him then read through this note of his office, and sign it. let him cause the necessary addition to be made to his zelator's robe. let him make an appointment with his practicus at the pleasure of the latter for the conferring of advancement. 1. the practicus shall proceed to the grade of philosophus at any time that authority confers it. 2. he shall pass examinations in liber dcclxxvii, the qabalah, and the sepher sephiroth. he shall attain complete success in liber iii, cap i. 3. he shall further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice

LIBER DCCCXI ENERGIZED ENTHUSIASM

exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this phenomenon is unique in the history of literature. i may further refer to my second journey to algeria, where my sexual life, though fairly full, had been unsatisfactory. on quitting biskra, i was so full of ideas that i had to get off the train at el-kantara, where i wrote gthe scorpion. h five or six poems wer

LIBER GRADUUM MONTIS ABIEGNI

nt to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing

some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic

LIBER III VEL JUGORUM

t dog. feareth not the ox the goad of the ploughman? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least thought that ariseth in thy brain. thus bind thyself, and thou shalt be for ever free* for instance, let a be a man of strong passions, skilled in the holy qabalah, a vegetarian, and a keen .reactionary. politician; let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to .a. arises when the ring is on the .b. finger; and vice versa. p.s. an xv! in c an excellent practice is to control the means of expression. thus, challenge the world to make you

LIBER LVII

ruth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shel

ken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers .introduction. to his translation of the three principal books of the zohar,3 and westcott.s .introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott.s little book is principally valuable for its able defence of the qabalah as agai

ers .introduction. to his translation of the three principal books of the zohar,3 and westcott.s .introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott.s little book is principally valuable for its able defence of the qabalah as against exotericism and literalism. the literal qabalah is. is divided into three parts: ayrfmg, gematria; wqyrfwn, notariqon; and hrwmt, temurah. gemetria is a metathesis of the greek word grammateia. it is based on the relative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, an

ye shall call her blessed. the sixth is, wlksy owcy ypwgc rttsa \ypxr tgwob, beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in jacob.s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article. t.s] on the qabalah 7 the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initial

&c. the 5 [by gematria, j= 58; hence the number of the present work. t.s] 6 [athbash and abgath appear in both tables. abgad appears in the rational table, albam in neither. t.s[ 8 liber lviii .irregular table. would take too long to describe.7 besides all these, there is the method called qrct, thashraq, which is simply writing a word backwards. there is one more very important form, called the .qabalah of the nine chambers. or rkb qya, aiq bekar. it is thus formed: 300 30 3 200 20 2 100 10 1 c l g r k b q y a 600 60 6 500 50 5 400 40 4\ s w] n h t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ o z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to show the letter th

LIBER LXVII THE SWORD OF SONG

r stories are usually untrue; but let us follow our plan, and grant them all they ask. 709. a cannibal.74.this word is inept, as it predicates humanity of christian-hate- christian. j.accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75.or pentagram, mystically referred to jeheshua. 732. zohar.76..splendour. the three central books of the dogmatic qabalah. 733. pigeon.77.says an old writer, whom i translate roughly .thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the lay of the last minstrel. 759. ain elohim.79..there is no god. so our bible. but this is really the most sublime affirmation of

LIBER MMCMXI NOTE ON GENESIS

on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, o

the author of this essay, carried on by myself, and now about to be published as soon as the ms. can be prepared [he emigrated to ceylon and became a buddhist monk. t.s [a conventional idiom for a collection of kabbalistic writings. t.s [it was published as a supplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the int

ness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning in wisdom in the head* created god the elohim the holy gods the essence. of the heavens and the essence of the earth contained therein also are the divine, magical and terrestrial formula of the passage of the incomprehensibl

-begetter.generating and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic represe

in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the ros

LIBER SAMEKH

all, saying: such are the words! for by this he maketh proclamation before all them that be about his circle that these words are true and puissant, binding what he would bind, and loosing what he would loose* there is an alternative spelling, tzba.f, where the root, gan host, h has the value of 93. the practicus should revise this ritual throughout in the light of his personal researches in the qabalah, and make it his own peculiar property. the spelling her suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and

b figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58. an article on the qabalah which formed part v of gthe temple of solomon the king. h in equinox i (5; reprinted in the qabalah of aleister crowley under the spurious title ggematria. h 65. gliber lxv: liber cordis cincti serpente sub figura ynda. h in vol. i. of qelhma; reprinted in equinox iii (1) and iii (9; with a lengthy commentary in iv (1. 73. gliber lxxiii: the urn. h in equinox iv (3. 84. gliber chanokh: a b

vered by xciii= 418 to dclxvi h (the book of the law. in equinox i (10, iii (3, iii (9) and other works too numerous to list. 418. gliber xxx arum vel saculi sub figura cdxviii, being of the angels of the thirty athyrs the vision and the voice. h in equinox i (5) and gems; with crowley fs commentary in equinox iv (2. 500. gsepher sephiroth sub figura d. h in equinox i (8; slightly abridged in the qabalah of aleister crowley. liber samekh& liber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 r

iber viii 48 536. gbatracofrenobookosmomacia. h in equinox i (10, reprinted in gems from the equinox. 671. gliber dclxxi vel oart. h unpublished typescript. 777. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystica via explicanda fundamentum hieroglyphicum sanctissimorum scienta summa. published as 777; reprinted with additions as 777 revised; the revised edition included in the qabalah of aleister crowley. 800. gliber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of w

go press, 1986, 1992 [chaldaan oracles: the chaldaan oracles attributed to zoroaster, ed. gs.a. h (w. wynn westcott; london: theosophical society, 1895; reprinted edmunds, wisconsin: sure fire press, 1984. the chaldaan oracles, trans /ed. ruth majercik. leiden: e.j. brill, 1989. crowley, aleister: 777. london: walter scott, 1909. included in 777 revised. 777 and other qabalistic writings. see the qabalah of aleister crowley. 777 revised. london: neptune press, 1955. reprinted in the qabalah of aleister crowley. book 4 part i. london: wieland, 1912. book 4 part ii. london: wieland, 1913. book 4 (parts 1 and 2 (intro. f.i. regardie. dallas, texas: sangreal, 1969; reprinted york beach, maine: weiser, 1980, 1992, 1998. the sangreal edition has a number of omissions in part ii; the one major on

MASTERING WITCHCRAFT

nd the book of leinster; and, finally, the matter of britain as presented in such works of the arthurian cycle as the high history of the holy grail, and the like (see the bibliography at the end of the book for more suggestions on this point) for those that would follow a more cabalistic path, works dealing with "magical correspondences" such as aleister crowley's 777 and dion fortune's mystical qabalah, are very handy. classics-minded witches would do well to consult such books as robert graves's work on the classical myths, those of c. kerenyi; and of course godfrey leland's aradia and etruscan magic and occult remedies, among others. should you, on the other hand, wish to give your coven a more african flavour, then the myths of ancient egypt and maybe the magical elements inherent wit

MOTTA MARCELO THE COMMENTARIES OF AL

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

" he kept asking mentally as dictation went on. finally aiwass incorporates his doubt in the text, answering it out loud, and speaking for the goddess. the key is, of course, that monotheism is a lie. belief in the oneness of man is a great comfort to the ego "i am the one" cries every 'black brother. the master of the temple answers not, for he is not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let

eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. readers should consult al i, 45-48 and the commentaries thereof for "perfect, being not; also, the analysis of the word lashtal in liber v; also, lxv, ii, 26. for "nine by the fools" they should consult atu ix and atu xi (atu xi because teth has the value 9 in the qabalah "by the fools" has, of course, a double meaning. jesod is the ninth sephirah, and its symbolism and the ordeals of the zelator should be considered. for "eight and one in eight with the just" they should study the meaning of atu vii, because cheth is 8 by the qabalah; of aleph, because aleph is 1 by the qabalah; of atu i and of atu viii. serious students should never forget that those symb

accidental environment. they rejoice, because they do their will; and if any man sorrow, it is clear evidence of something wrong with him. when machinery creaks and growls, the engineer knows that it is not fulfilling its function, doing its will, with ease and joy. its will, in this case, being a bud- will of the engineer we hope. readers will note that "god" and "dog" are the same value by the qabalah, but the letters are inverted in order. in either case, the value is either 77 if we treat the 0 as an ayin or 13, if we treat the 0 as a vau. 77 is the goat, the devil; 13 is the atu death, in which the central figure once again is saturn, the great one of the night of time. this is the "god no" the god who can live in a dog. again, there is an identification between the qabalistic values

the france of louis xvi had to pass through the terror before napoleon could teach it to find itself. similarly, any error in reaching the realization of hadit may abandon the aspirant to the ambitions of every frenzied faction of his character, the masterless dogs of the augean kennel of his mind. some technical aspects of this verse had better be mentioned. first of all, hadit equals 29 by the qabalah, and so does because. hadit=5+1+4+10+9=29. because= 2+5+3 +1 +6+7 +5= 29 "because" means, therefore, a false sense of personal identity that may be taken for the true one, hadit, by the unwary. since the word 'because' is evidently connected with the process of reasoning, we may equate it with the undisciplined ruach, or ego. in this sense pit' may not mean the abyss, but a trap. it must b

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tion called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around and within me. as i look

headquarters. glance through all the material once or twice just to get the drift of it, and then allocate to yourself a few pages only at a time. if these pages are not clear at first, which is more than likely, then i would strongly suggest supplementing them with additional reading. first of all, i would recommend an oldbook of mine, the garden of pomegranates. this is a simple outline of the qabalah comprising the backbone of the order philosophy. it has been out of print for several years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important do

g a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the students have thoroughly studied the neophyte ritual. nor will it convey much if he has neglected to master the basic principles of the qabalah, particularly the dynamics involved in tetragrammaton, the four-lettered nameand how, by the descent of the divine fire, it becomes converted into the pentagrammaton. with a display of great erudition, even the letter shin representing the divine fire becomes classified according to the three mother letters (aleph, mem, shin-air, water, and fire, each serving as the basis of a distinct typ

these two approaches. one of the things that slightly puzzles me occasionally is the frequency with which the almost wholly untutored beginner invariably selects the enochian system to start with. he is intrigued by its mystery and its complexity. it is the most complicated of the order sub-systems, and really is used as the basis for synthesizing all the previously given knowledge of the order. qabalah, tarot, geomancy, skrymg, ritual magic, etc. are all drawn together and worked up into a single majestic system. therefore to appreciate it, one must have acquired a good working knowledge of all the partial systems. as such, it is the province of the seasoned veteran in occult matters, of the mature well-informed student, certainly not the tyro. in crowley's a.a (which he founded on what

rganised body of students ceased to exist. instead, there was an oral continuation of teaching from isolated initiates here, there and everywhere, until more recent times when religious and political conditions did not militate against the advisability of formulating a group. with the institution of a definite body, the original system of grades was re-established, and the systems of alchemy, the qabalah andmagic once more were taught to zealous, aspiring neophytes. as a cloak to their activities, they likewise continued in the early agreement of the order which was "first, that none of them should profess any other thing than to cure the sick, and that gratis. second, none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the cou

REGARDIE TALISMANS

be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know something of the qabalistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time

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 squares is a method of permutation of hebrew letters and numbers called the qabalah of nine chambers. it is produced by the interception of two horizontal and two vertical lines, forming nine squares, as follows: this arrangement is called aiq beker. reading from right to left we have aleph= 1, yod= 10, qoph= 100. in the second chamber are beth= 2, caph= 20, and resh= 200. thus aiq bkr. this arrangement of aiq beker is considered important in the formation of sigils or sy

RUBY TABLET OF SET

ion and the quest are individual. initiates may occasionally share a question, but more often our quests will each be unique. this is because we are individuals, willfully individualistic, and growing more so as we xeper. our question must be critically and vitally important to this unique individual, and our quest will reflect our individuality. in other works i've quoted crowley's statement "my qabalah is not your qabalah" in the tarot primer i've cautioned that my tarot is not your tarot. magus barrett's quest for xem is not your quest; nor is mine. many initiates have wondered when they should select and start their quests. priest wade discovered one criteria above: wait until xem is meaningful enough to work with. he also stated: concerning the view that khem is principally the provin

erpent. the theory is nice, but falls apart under extensive analysis. derivative applications are those where the relationship between astrology and the tarot is based upon a third symbolism. this is the method crowley uses, as evidenced by his statement "the only theory of ultimate interest about the tarot is that it is an admirable symbolic picture of the universe, based on the data of the holy qabalah" imposed symbolism has been discussed in my own writings, primarily a view of numerology (the scroll of set x.1) and remanifestation; a symbolic synthesis (ruby tablet. imposed symbolism is that symbolism placed upon an object of study by the student, rather than symbolism extracted from the object of study. some readers of this primer will be astrologers with little or no background in th

virgin territory here to experiment with. ultimately, the enochian system is no better nor worse than many another magical codification. the real magic, the focusing power, is the will of the black magician. the means whereby that will is directed and applied is certainly not arbitrary, but is nevertheless largely immaterial. a seasoned and well-read magician can as easily work through enochiana, qabalah, runes, sigils or any other focusing symbol. as ipsissimus lewis is so fond of saying, it is vital to always remember that "us is it" the primary interest of enochian workings to the temple of set is the word of set, and the meaning thereof, for this is not an archaic rehash of esoteric mumbo-jumbo, but a philosophy and approach of central significance to the elect of set and his aeon. apa

re, this initiate lights the green candle from the previously lit candle near the altar. once sure that the green candle is lit, this initiate extinguishes that previously lit candle [a second initiate now lights the red candle from the flame of the green candle. he then rings the bell nine times as follows [face 60 degrees away from the altar, widdershins, ring the bell three times, and say] the qabalah teaches that three is the number of binah, the sea of potential from which all reality arises [face 60 degrees away from the alter on the other side (turning widdershins, ring the bell three times, and say] numerology teaches that three is the number of creation, the action and the result of that creation [face the altar (turning widdershins, ring the bell three times and say] three times

SEPHER HA BAHIR

works of the chariot* is accepted before god as if he prayed all day. it is therefore called a prayer. what is the meaning of for errors? as it is written [regarding wisdom (proverbs 5:19, with its love you shall always err. regarding what is this speaking? the works of the chariot, as it is written (habbakuk 3:2* i.e maaseh merkavah or merkavah mysticism which kaplan says was synonymous with the qabalah at the time the bahir was first composed. the bahir 18 o god, i heard a report of you and i feared. 69. what is the meaning of, i heard a report of you and i feared [o god, bring to life your works in the midst of the years? why does the verse say i feared after i heard a report of you, and not after in the midst of the years? but it was from the report of you that i feared. what is the re

SORCERIES OF ZOS

the number eight as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley defined the great work in terms of the 'next step, implying thahte t great work is not a remote and mysterious thing, unattainable by humans, but the realization of the 'here and now, and attention to imm

THAGIRION

with the highest qliphotic principal thaumiel, rather than with thagirion. the black sun is generating the power called vril, od or the world kundalini or the dragon power. it can be described as the principal that is manifestating the powers of chaos. in the bible and in other mythological descriptions this principal acts as the beast. in old norse mythology it is the fenriz wolf, in the goetic qabalah it is the phallic belfegor. in the book of revelation 13:2 is is written: the dragon gave the beast its throne and authority. we can later read that the number of the beast is a human number. this can be understood as the dragon (chaos) is manifested through thagirion by a man, or by mankind. the fact that the number of the beast is a human number shows our relation to the wild animals tha

THE BLACK LODGE

e aspirants, out of fear or repulsion, avoid all contact with the demoniac forces, they will be unable to develop control of certain planes of consciousness, and therefore will never become balanced initiates- that is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indisciplin

ously exalted by the magick current of the order or by the guru s aura, and subjected to agitation of all their faculties, will experience impulses of vanity, envy, resentment and other perturbing emotions as long as they don t learn to separate the planes, at the same time keeping them coordinated through those harmonic structural links which are the basis of the system of correspondences of the qabalah. as it is written in an old initiatic document of our order, by the beast himself "the purpose of the discipline is to obtain the mastery over his own lower self, and for ths reason he must not submit himself to the will of his lower nature, but following the will of that higher nature, which he does not yet know, but which he desires to find. in obeying the will of the master, instead of

THE KEY TO THE MYSTERIES

ten upon thirty-six talismans. eastern initiates still call these the "little keys" or clavicles of solomon. these keys are described, and their use explained, in a book the source of whose traditional dogma is the patriarch abraham. this book is called the sepher yetzirah; with the aid of the sepher yetzirah one can penetrate the xiii hidden sense of the zohar, the great dogmatic treatise of the qabalah of the hebrews. the clavicles of solomon, forgotten in the course of time, and supposed lost, have been rediscovered by ourselves; without trouble we have opened all the doors of those old sanctuaries where absolute truth seemed to sleep- always young, and always beautiful, like that princess of the childish legend, who, during a century of slumber, awaits the bridegroom whose mission it i

nally grinds down intelligences by chance, or a providential intelligence which directs forces in order to ameliorate minds? the first hypothesis is repugnant to reason; it is pessimistic and immoral. science and reason ought then to accept the second. yes, proudhon, god is an hypothesis, but an hypothesis so necessary, that without it, all theorems become absurd or doubtful. for initiates of the qabalah, god is the absolute unity which creates and animates numbers. the unity of the human intelligence demonstrates the unity of god. the key of numbers is that of creeds, because signs are 12 analogical figures of the harmony which proceeds from numbers. mathematics could never demonstrate blind fatality, because they are the expression of the exactitude which is the character of the highest

an of samaria, 42 "verily i say unto thee, that the time cometh when men shall no longer worship god, either in jerusalem, or on this mountain; for god is a spirit<greek is gr:pi-nu-epsilon-upsilonmu- alpha omicron theta-epsilon-omicron-sigma "spirit is god- trans> and they that worship him must worship him in spirit and in truth" x the absolute number of the qabalah the key of the sephiroth (vide "dogme et rituel de la haute magie) xi the number eleven eleven is the number of force; it is that of strife and martyrdom. every man who dies for an idea is a martyr, for in him the aspirations of the spirit have triumphed over the fears of the animal. every man who falls in war is a martyr, for he dies for others. every man who dies of starvation is a marty

vout priest; his whole air, in short, was entirely worthy of respect. this ecclesiastic was furnished with a letter of recommendation conceived in these terms "dear master "this is to introduce to you an old savant, who wants to gabble hebrew sorcery with you. receive him like myself- i mean as i myself received him- by getting rid of him in the best way you can "entirely yours, in the sacrosanct qabalah "ad. desbarrolles "reverend sir" said eliphas, smiling, after having read the letter "i am entirely at your service, and can refuse nothing to the friend who writes to me. you have then seen my excellent disciple desbarrolles "yes, sir, and i have found in him a very amiable and very learned man. i think both you and him worthy of the truth which has been lately revealed by astonishing mir

ce more than virtue, the mob more than its chiefs, the children more than their fathers, folly more than reason" there is what was written in characters of blood upon the pretended miraculous hosts of vintras! we affirm upon our honour that the facts cited above are such as we have stated, and that we ourselves saw and explained the characters according to magical science and the true keys of the qabalah. the disciple of vintras also communicated to us the description and design of the pontifical vestments given, said he, by jesus christ himself to the pretended prophet, during one of his ecstatic trances. vintras had these vestments made, and clothes himself with them in order to perform his miracles. they are red in colour. he wears upon his forehead a cross in the form of a lingam; and

THE MIDDLE PILLAR

was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought

e in tlus edition of the middle pillar to reflect the modem usage that most readers are familiar with. part two contains our own work titled the balance between mind and magic. this comprises a number of chapters which we have added to supplement and enhance many of the ideas introduced by regardie in part one. chapter six contains a further exploration of the principles of jungian psychology and qabalah. in the foreword of the middle pillar, written in 1938, regardie expressed a desire to add more information on the art of relaxation and its importance to the individual's well-being. chapter seven provides several exercises for this, and both solitary and group work is covered. chapter eight examines the eastern system of the chakras including the similarities and differences between the

anic versions of these rituals for the benefit of those readers who are not especially drawn to the language of hebrew but nevertheless would like to experience the energies involved. also included is a revised and expanded version of the middle pillar by regardie himself, along with exercises for healing and charging talismans. the appendix reflects a portion of a larger work called "the musical qabalah" by thom parrott, which builds upon the musical correspondences of hebrew letters and words used in the middle pillar and pentagram rituals. also included is a glossary of psychological and magical terms. regardie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that re

d path with joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition of the middle pillar. it is that pillar which stands dependable and relatively changeless as the sphinx, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, not only will he help himself by stepping up his o

nities of various religions. most of them resolve themselves when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and wom

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

y in the thoughts as gthinks, h in fact the world real was simply an elaboration of these hthinks. h these spiritualistic philosophies stagnating for a time were soon mystified by man fs inherent longing for the wonderful* and developed into various systems of spiritism and mysticism, both high and low. of the latter the most renowned, and in many ways the most profound, was the philosophy of the qabalah* gthe imagination of man is naturally sublime, delighted with whatever is remote and extraordinary, and running without control into the most distant parts of space and time in order to avoid the objects, which custom has rendered too familiar to it. h .an enquiry concerning human understanding, hume (religion of science library, p. 172. the qabalah, if it may be called a philosophy; for i

phil. and is not time measured by the succession of ideas in our mind? hyl. it is. phil. and is it not possible ideas should succeed one another twice as fast in your mind as they do in mine, or in that of some spirit of another kind? hyl. i own it *the dialogues, p. 35. this clinches the whole argument between mysticus and scepticus, as it did between the two disputants philonous and hylas. the qabalah before entering upon aleister crowley fs ontological essay on space, it will be as well first to run through, briefly though it may be, some of the more important eclaircissements of the qabalah, and the influence this divine theurgy has alike borne on his poetry and philosophy; for his analysis of space is based on the ontological assertion of the absoluteness of the qabalistic zero. wors

ave these mystical ideas become with the general structure of his philosophy, that such a course is rendered impossible, so that the failure of safety would be only more ignominious than the failure of attempt. aleister crowley as we have seen is no christian, neither is he a gullible spiritualist, nor a gross materialist. seeking an answer to the mystery, he first finds it in the ontology of the qabalah, and then finally through mysticism and agnosticism, to their reconciliation in a neo-hermeticism, a neo- rosicrucianism. which we have already called crowleyanity *not only has crowley succeeded in finding all the scattered pieces of osiris which isis discovered, but also his phallus which she could not find. yet though he does not end at that barrier beyond which the rationalist cannot p

ving in deep wildernesses are hairs upon my body. rivers roll to make one tear in my superb caresses, when on myself myself begets a child, a system of a thousand planets piled. ci wheel in wingless flight through lampless space, the starless wildernesses! beyond the universal bounds that roll, there is the shrine and image of my soul *orpheus, vol. iii, pp. 156, 157. many of the believers in the qabalah, as those in the vedas, will give an almost endless antiquity to the ideas contained in their books. in one degree at least they are right, for the mysticism as contained in these systems of thought is as old as thought itself. the great system of the qabalah is one of emanation. a type of spiritual monism, an attempted explanation of the nature of the deity, within the limitations of mind

d beautiful truth. we should not like to say that aleister crowley fs poems are entirely guiltless of the accusation of obscurity; but to the uninitiated more lies below the surface than is ever dreamt of; and we do not consider that the use which he frequently makes of words, or rather names of an inward grace, should be considered as obscure. it is not difficult for the most uninstructed in the qabalah to discover that binah is equivalent to inspiration or understanding, that chokmah means wisdom or revelation, or in fact to grasp the simpler ideas contained in the sephirotic scheme. without such knowledge, in fact, half the pleasure is lost in not understanding these poems, and a false idea of an attempt to gflummox h the reader fs mind arises. a mystery is simply an unanswered riddle

THE SECRET RITUALS OF THE OTO

v is the hierophant or pope, emblem of jupiter l is libra the house of venus such, my brother, are the letters taken singly. in combination we reach beyond the simple facts of nature to divine mysteries. iii first of all, consider the descending triangle. it reads ihv, the first three letters of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle

TYSON DONALD SOUL FLIGHT

ck banner upon which is an upright white triangle having within it a red cross "thus, should the being be of an evil nature 'thus far and no farther' is the message indicated to it by the banner. the interposition of the banner would be immediately efficacious, by causing it to disappear instantaneously. if, however, the entity is well-intentioned and not evil, no harm will 195. fortune, mystical qabalah, 207-8. 196. regardie, 465. 200 soul flight have been done by that formulation. no balanced force, no power of good, will object or resent legitimate forms of testing its integrity"'97 i mention these golden dawn practices as a matter of general interest, since in scrying and traveling astrally into the tarot trumps, these were some of the techniques used by members of that occult order. h

n 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 vertically, forming the dynamic vertical pairs of malkuth-yesod and tiphareth- kether. its tension acts to draw the mind upward from matter to spirit. the most balanced of the sephiroth is tiphareth, which is considered to be the center of the tree and to express i

TYSON DONALD THE POWER OF THE WORD

-lettered. this is particularly true in hebrew, and of the divine names in that language the most important is the tetragrammaton, ihvh. each letter of this name represents one of the four aspects of life called "elements" 1 stands for fire; the first h for water; the v for air; and the second h for earth (ibid, p. 125) the doctrine of the fourfold activity of spirit occurs again and again in the qabalah, and is expressed in many ways. the name of god, ihvh, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects o

WESTERN MANDALAS OF TRANSFORMATION SR AL

al forms was worked out in elegant detail by the pythagoreans and many platonic philosophers after them. it is the geometric forms which have of late become such a fascination in my life, since i have been working with the eight planetary squares for quite some time. i have discovered that planetary squares hold many hidden references to the tree of life through their numeric symbolism (called in qabalah, gematria. i stumbled upon the amazing technique of creating "flashing color tablets (to be explained in due course) of the planetary seals made from magical squares (or kameas) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's anal

number mysticism by a leading scientist, charles bennett, who says "omega is, in many senses, a cabalistic number. it can be known of, but not known, through human reason. to know it in detail, one would have to accept its uncomputable digit sequence on faith, like words of a sacred text (davis, p. 134. although we could never hope to understand the great mystery of being with our rational minds, qabalah gives us a most effective and yet challenging way to relate to the godhead and all of its attributes or particular vibrations (we could call them planetary chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his thre

ess breaks through into the world of ideas and makes direct contact with it. the mental images that each (person) has, when making this platonic contact, might be rather different in each case, but communication is possible because each is directly in contact with the same eternally existing platonic world (davis, p. 144. these platonic ideal forms are not only basic to the numerical mysticism of qabalah through its long historical development; through talismanic art, particularly geometric art, and qabalah's mystical number squares, new revelations await us. these particular revelations may or may not have been known to the ancient qabalists, but they were nonetheless there, waiting to be discovered. some of the geometrical forms that my colleagues and i have discovered have truly astonis

some of the geometrical forms that my colleagues and i have discovered have truly astonished us, and with the advent of computer technology there is almost no end to what we may discover in the future. yet this is nothing we have invented; it is only one application of an ancient system which, in my mind, is the most profound esoteric tradition of revelation ever known to humankind: the mystical qabalah. chapter 1 qabalistic talismans: how do they work? but perhaps there is a pattern set up in the heavens for one who desires to see it, and having seen it, to find one in himself .plato do talismans have power independently of the person who designed them? some think that a consecrated or charged talisman does; in ages past it was believed that one had only to wear a talisman or amulet made

say that human nature is slow to change. it is perhaps true that human beings need to have their basic needs met before they can content themselves with prayers, affirmations, and magical work, for spiritual purposes, but if personal desire is the extent of one's use of qabalistic talismans, it would cut us short indeed. there is probably no spiritual tradition richer in images to draw upon than qabalah, and no end to the depth it possesses to aid one on the path to enlightenment, salvation, god-realization, or true gnosis (take your pick, but be committed. at any level from which you approach it, it has something to offer through its system of correspondences and through the ever-expanding consciousness it holds for those who study it in depth. dr. case emphatically believed that the mag

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

y it was andrea who published in 1614 the fama fraternitatis, or theory of the society, which must have been derived from the old records of the pupils of christian rosenkrawz. but even this arrival of mysticism was a new development of the older wisdom of the qabalistic rabbis and of that very ancient secret knowledge of the magic of the egyptians into which moses had been initiated. through the qabalah, indeed, europe became possessed of the ancient wisdom more than from any one other source, for the hebrews were taught at one time by the egyptians and later by the chaldees of babylon. it is a curious fact that the classic nations, the greeks and romans, have handed down to us but slight glimpses of the ancient magic, and this is more notable because greece succeeded to the mastership of

nd supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, whi

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ised, sights invisible to mortals, whilst yet his ears are deaf to the sounds beyond us numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott both. for why do we see the stars, while yet we hear not their motion? why come not angels from the realms of glory to visit earth, as in the days of old? is heaven more distant? or has earth grown cold? 22. part three chapter three the qabalah on numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott any nations of antiquity made use of the letters of their alphabets as substitutes for any independent signs to typify numerical conceptions. it is with the hebrew letters as numerals that we are chiefly concerned, and to a smaller extent with greek. ancient records show that the greeks used their numbers

few deserve to have the best of the next life, as well as the good things to come. there are two important things. first, that one s bed should be placed north to south and that one should pray in front of his bed. there are two ways before a man, one leads to paradise and one to gai-hinnom, the place of punishment. there are only two jewish laws, the written law of moses, and the oral law of the qabalah. every jew who goes from the synagogue to his house on the eve of the sabbath is accompanied by two angels, one good and one bad, and if the house is all in order the good angel confirms a blessing, but if it be in disorder, the good angel has to say amen to the condemnation spoken by the evil angel. 39. two are better than three; this means youth is better than old age with its staff of s

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

en thus harmonized so that therein may be manifested which is emethsh or amethsh, herein as the shin of the divine fire entered, and this order of letters is that of the angles of the tablets, and of the 4 tablets themselves, viz: first is air and aleph. second is water and mem. third is earth and tau. fourth is fire and shin "this again is the order of the elements in the sepher yetzirah' of the qabalah. from these 4 sigils there are the 4 names drawn forth as may follow in order. from the tau with 4 yods or a t surmounted by four yods of the sigillum ameth, t and 4 other letters counting by the rule of 4, 22, 20, 18. from the first letter t thus: this yields the name tahaoelog for the air tablet "the 4th square each time from the last will shew the letter and figure given. you are not to

ALEISTER CROWLEY EQUINOX EQ I 3 3

old claf, hagae-comitum, 1662. 6s. 6d. agrippa (h. c) the vanity of arts and sciences. small 8vo, old calf, 1684. 10s. 6d. agrippa (henricus cornellus) de occulta philosophia, libra tres. folio, woodcut portrait on title, slight stain in a few margins, hf. old calf, rare, s.l.typ.et a, 15. 35s. qabbalah_ the philosophical writings of ibn gebirol, or avicebron, and their connection with the hebrew qabbalah and sepher ha-zohar, with remarks upon the antiquity and contents of the latter, and translations of selected passages from the same; also, an ancient lodge of initiates, translated from the zohar, and abstract of an essay upon the chinese qabbalah, a translation of part of the mystic theology of dionysus, the areopagite, etc. etc, by isaac myers, ll.b. royal 4to, large paper, with diagra

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

karma, who work from a centre in sirius through the medium of three representatives. these form a group around the solar logos, and hold to him a position analogous to the three buddhas of activity who stand around sanat kumara. 2. three lipika lords who are the karmic agents working through the three aspects. 3. nine lipikas who are the sumtotal of the agents for the law working through what the qabbalah calls the nine sephiroth. 4. seven presiding agents of karma for each one of the seven schemes. these four groups correspond in manifestation to the unmanifested, manifesting through the triple aspects, and under them work an infinity of lesser agents. these lesser agents might again be somewhat differentiated, each of the following groups being found in every scheme and on every ray-eman

BLAVATSKY H P ANTHROPOGENESIS

mmannunah, the old, we learn. that the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- s

eproductions of the primitive idea of the lithos, the upright phallus (vol. ii, p. 5) nevertheless, and however it may be, the fact that all these hebrew elohim, sparks, and cherubs are identical with the devas, rishis and the fires and flames, the rudras and the forty-nine agnis of the ancient aryas, is sufficiently proven by and in the kabala[[footnote(s* zohar iii, 290a, quoted in isaac myer's qabbalah, p. 387[[vol. 2, page] 86 the secret doctrine. stanza iv. creation of the first races (14) creation of men (15) they are empty shadows (16) the creators are perplexed how to create a thinking man (17) what is needed for the formation of a perfect man. 14. the seven hosts, the "will (or mind)-born" lords, propelled by the spirit of life-giving (fohat, separate men from themselves, each on

yoga" are called "sons of dhyana" or of that abstract meditation through which the dhyani-buddhas create their celestial sons, the dhyani-bodhisattvas. all the creatures in the world have each a superior above "this superior, whose inner pleasure it is to emanate into them, cannot impart efflux until they have adored- i.e, meditated as during yoga (sepher m'bo ska-arim, translated by isaac myer, qabbalah, pp. 109-111- 19. the second race (was) the product by budding and expansion; the a-sexual (form) from the sexless (shadow. thus was, o lanoo, the second race produced (a (a) what will be most contested by scientific authorities is this a-sexual race, the second, the fathers of the "sweat-born" so-called, and perhaps still more the third race, the "egg-born" androgynes. these two modes of

has all the weight of scientific testimony* and there is more than one such tradition in the puranic allegories, as has been shown. moreover, the doctrine that the first race of mankind was formed out of the chhayas (astral images) of the pitris, is fully corroborated in the zohar "in the tzalam (shadow image) of elohim (the pitris, was made adam (man (cremona, ed. iii, 76a; brody, ed. iii, 159a "qabbalah" isaac myer, p. 420) it has been repeatedly urged as an objection that, however high the degree of metaphysical thought in ancient india, yet the old egyptians had nothing but crass idolatry and zoolatry to boast of; hermes, as alleged, being the work of mystic greeks who lived in egypt. to this, one answer can be given- a direct proof that the egyptians believed in the secret doctrine is

- is metaphorically the guiding beacon, which helps man to find his way through the rocks and sandbanks of life, for lucifer is the logos in his highest, and the "adversary" in his lowest aspect- both of which are reflected in our ego. lactantius, speaking of the nature of christ, makes the logos, the word, the first-born brother of satan, the "first of all creatures (inst. div. book ii, c. viii "qabbalah" 116) the vishnu purana describes these primeval creatures (the arvaksrota) with crooked digestive canals: they were "endowed with inward manifestations, but mutually in ignorance about their kind and nature" the twenty-eight kinds of badha, or imperfections, do not apply, as wilson thought, to the animals now known and specified by him* for these did not exist in those geological periods

BLAVATSKY H P COSMOGENESIS

thy dignity. six thousand years hang (are referred to) in the first six words. the seventh (thousand, the millennium) above it (the cursed earth) is that which is strong by itself. and it was rendered entirely desolate during twelve hours (one. day) as is written. in the thirteenth, it (the deity) shall restore all. and everything shall be renewed as before; and all those six shall continue. etc (qabbalah, p. 233, from siphrah dzeniuta, c. i, 16, s. 9) the "sephiroth of construction" are the six dhyan chohans, or manus, or prajapati, synthesized by the seventh "b'raisheeth (the first emanation or logos, and who are called, therefore, the builders of the lower or physical universe" all belong below. these six[[diagram] whose essence is of the seventh- are the upadhi, the base or fundamental

man (vishnu purana, and the seventh principle- both macrocosmic and microcosmic- as also the pralaya after the seventh period, the "night" which has the same duration as the "day" of brahma "it was rendered entirely desolate during twelve hours, as is written" it is in the thirteenth (twice six and the synthesis) that everything shall be restored "and the six will continue" thus the author of the qabbalah remarks quite truly that "long before his (ibn gebirol's) time. many centuries before the christian era, there was in central asia a 'wisdom religion' fragments of which subsequently existed among the learned men of the archaic egyptians, the ancient chinese, hindus, etc" and that "the qabbalah most likely originally came from aryan sources, through central asia, persia, india and mesopot

for those who had the secret. the tetragrammaton, the ineffable, the sidereal "sum total" was invented for no other purpose than to mislead the profane and to symbolize life and generation* the real secret and unpronounceable name "the word that is no word- has to be sought in the seven names of the first seven emanations, or the "sons of the fire[[footnote(s* says the translator of avicebron's "qabbalah (mr. isaac myer, ll.b, of philadelphia) of this "sum total "the letter of kether is[[hebrew (yod, of binah[[hebrew](heh, together yah, the feminine name; the third letter, that of hokhmah, is[[hebrew (vau, making together[[hebrew] yhv of[[hebrew] yhvh, the tetragrammaton, and really the complete symbols of its efficaciousness. the last[[hebrew](heh) of this ineffable name being always app

of the seven-fold first logos, hence he is the eighth on this manifested plane; and (b) in astrolatry, it was the sun, martanda- the eighth son of aditi, whom she rejects while preserving her seven sons, the planets. for the ancients have never regarded the sun as a planet, but as a central and fixed star. this, then, is the second hebdomad born of the seven-rayed one, agni, the sun[[footnote(s* qabbalah, p. 415-16, by t. myer, philadelphia* superior to the spirits or "heavens" of the earth only[[vol. 1, page] 449 the six stellar gods. and what not, only not the seven planets, which are surya's brothers, not his sons. these astral gods, whose chief with the gnostics was ildabaoth (from ilda "child" and baoth "the egg, the son of sophia achamoth, the daughter of sophia (wisdom, whose regio

on planes wherein the eye of the most intuitional chemist and physicist cannot reach them- unless, indeed, he develops in himself highly clairvoyant faculties. it is well known that leibnitz came several times very near the truth, but defined monadic evolution incorrectly, which is not to be wondered at, since he was not an initiate, nor even a mystic, only a[[footnote(s* such recent works as the qabbalah of mr. isaac myer and of mr. s. l. macgregor mathers, fully justify our attitude towards the jehovistic deity. it is not the transcendental, philosophical, and highly metaphysical abstraction of the original kabalistic thought- ain-soph-shekinah-adam-kadmon, and all that follows- that we oppose, but the crystallization of all these into the highly unphilosophical, repulsive, and anthropom

FRATER TENEBROUS CULTS OF CTHULHU

the law of the dead. in a brochure entitled, chronology of the necronomicon, published in 1936, lovecraft gives a suggested history of the damned book. according to this essay, the original text was transcribed by the poet alhazred at damascus in 730 a.d. the title, al azif, refers to the nocturnal sounds made by insects, and supposed by arabs to be the howling of demons (by the numerology of the qabbalah, its number is 129, which represents amongst other things, a place of ravenous creatures, and corresponds with the egyptian word, atem, to annihilate) alhazred had spent ten years alone in the great southern desert of arabia, the roba-el-ehaliyeh or empty space of the ancients, which was rumoured to be inhabited by evil spirits. he had explored the ruins of babylon and the subterranean to

FULLER J F C SECRET WISDOM OF THE QABALAH

ashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferance of the absolute one, who gives us the blighting cold, frost, and n

former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result as to the seven kings of edom described in genesis and the qabbalah; and the balance not existing, the forms did not and could not exist, and the emanation of the existences could not proceed and be manifest. 9 sympathy and antipathy governed by harmony is the secret not only of the spiritual but of the moral and physical worlds. the letters od, heh, and vau are their symbols, and together they form yhv (gnostic lao, the ineffable name. this symbolism is

chetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rather three continuations of the upper heavenly adam. i. the perfect upper heavenly adam of the atzeel-atic world, the world of emanation. it is androgenic and the sole occupant of that world. it is thought of as a manifestation of the deity in the divine d'yook-nah [shadow, or an undefined phantom shade of the tzelem [image, which the earthly man, i

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

containing rather more in basil valentine's "two treatises &c. to which the name johannes worlidge is signed. this is generally bound up with his "last will& testament. it seems to me that as you do not know these first principles, you would do well to belong to the so-called "rosicrucian society of england. in it all the first principles are taught in successive degrees. it is all from the holy qabbalah. there is an examination for every degree, which is a very good discipline. they teach what the t[heosophical] s[ociety] never has done, and never will. you get all the alchemical first principles, and they have most important mss upon that great subject, the taro. this would enable mrs gardner to exercise her powers of clairvoyance in a legitimate way without danger, for the taro prevent

are the most advanced. one ofjewish extraction is, i think, the most advanced of all' it is a thing to be worked together, husband and wife especially' i have told you i have a jewish learned friend who was very advanced tho' he never would belong to any order or society' i naturally concluded he had arrived at a communication with higher intelligences and the powers of nature by the rules ofthe qabbalah. the last time i saw him. i alluded to this, and he astonished me by saying he had never put those rules into practice at all, but that everything came to him naturally. people in general have no idea of what gifted men, the best ofjews are "quam potero [ayton's wife] is as well as usual and so am i. i percy william bullock (1868-194) was then a clerk in the employment of slaughter and ma

ISIS UNVEILED

the religion of the masters the idolatrous babylonians and assyrians was transferred almost bodily into the revealed scripture of the captives, and from thence came into christianity. already we find ezekiel addressed by the ukeness of the glory of the lord "as son of man" this peculiar title is used repeatedly 573. agaitwt herttiet. ill, xi, 1 8. 574. zokar, iii, p. 104; am5t. ed. 574a. i. myer: qabbalah. pp. 227-8: fbila. 1888; a. h. sayce: record* t^ the patt. ill p. 121; j.kitto: cveu>p..bm.lit..j.p.^i;p.leoornuaa:cluiu. magie,pp.39.47,l21, digitizecoy google 332 isb unveiled throughout the whole book of this prophet, which is as kabalistic- as the"rouof a book" which the "gi017" causes him to eat. it is writteo wuhin and wuhovi; and its real meaning is identical with that of the apoct

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and

of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine of israel the written and unwritten laws--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image

southern signs (see the rosicrucians, their rites and mysteries, by hargrave jennings) on this subject isaac myer states "we think that the zodiacal constellations were first ten and represented an immense androgenic man or deity; subsequently this was changed, resulting in scorpio and virgo and making eleven; after this from scorpio, libra, the balance, was taken, making the present twelve (the qabbalah) each year the sun passes entirely around the zodiac and returns to the point from which it started--the vernal equinox--and each year it falls just a little short of making the complete circle of the heavens in the allotted period of time. as a result, it crosses the equator just a little behind the spot in the zodiacal sign where it crossed the previous year. each sign of the zodiac con

oved in the same orbit as the earth but which was always concealed from the earth by the body of the sun, being in exact opposition to the earth at all times. is this the mysterious lilith concerning which astrologers have speculated so long? isaac myer has stated "the pythagoreans held that each star was a world having its own atmosphere, with an immense extent surrounding it, of aether (see the qabbalah) the disciples of pythagoras also highly revered the planet venus, because it was the only planet bright enough to cast a shadow. as the morning star, venus is visible before sunrise, and as the evening star it shines forth immediately after sunset. because of these qualities, a number of names have been given to it by the ancients. being visible in the sky at sunset, it was called vesper

anese have legends describing the axle tree or reed upon which the earth revolves. kapila declares the universe to be the eternal tree, brahma, which springs from an imperceptible and intangible seed--the material monad. the medi val qabbalists represented creation as a tree with its roots in the reality of spirit and its branches in the illusion of tangible existence. the sephirothic tree of the qabbalah was therefore inverted, with its roots in heaven and its branches upon the earth. madam blavatsky notes that the great pyramid was considered to be a symbol of this inverted tree, with its root at the apex of the pyramid and its branches diverging in four streams towards the base. the scandinavian world-tree, yggdrasil, supports on its branches nine spheres or worlds--which the egyptians

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

ing, and they say that this crown is heaven. h if so of kether, how much more so of the ain soph! above the crown kether, the first sephirah, is the( ya, i.e, ain, the no- thing. git is so named because we do not know, that which there is in this principle, because it never descends as far as our ignorance, and because it is above wisdom itself. h *zohar, iii, fol. 2886 (meyer. gnot only does the qabbalah repudiate the adage ex nihilo nihil fit, i.e, efrom nothing, nothing is made, f that is, nothing can come from nothing, but it does not believe in the absolute annihilation of anything which has ever existed. ethere is not anything new under the sun. f*1. enot any thing, f says the zohar, eis lost in the universe, not even the vapour which goes out of our mouths, as all things, it has its

thing, f says the zohar, eis lost in the universe, not even the vapour which goes out of our mouths, as all things, it has its place and destination, and the holy one, blessed be it! makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. h*2 *1. but crowleyanity may be new, for it is not under the sun *2. qabbalah. isaac meyer, p. 124. gall things of which this world is composed, spirit as well as body, will again enter into the principle, and into the root from which they went out. h *zohar, part ii, fol. 218b. the qabalist abram ben dior, says: gwhen they (the qabalists) affirm, that all things have been drawn from no-thing, they do not wish to speak of nothing properly to say, for never can bein

TYSON DONALD NEW MILLENNIUM MAGIC

f tennyson (london: oxford university press, 1910, 205. 27. browning "childe roland to the dark tower came" complete works (new york: houghton mifflin, 1895, 287. 28. christian, history and practice of magic (new york: citadel press, 1963, 89-94. 29. levi, transcendental magic (york beach, maine: samuel weiser, 1979, 29. 30. regardie, golden dawn, 320-2. 3 1. regardie, golden dawn, 8 1. 32. myer, qabbalah (york beach, maine: samuel weiser, 1974, 274. 33. regardie; golden dawn, 53. 34. mathers, book of the sacred magic, 37. 35. howard, the runes (northamptonshire, england: aquarian press, 1978, 25-6("havamal" w. 1 38-39. 36. mathers, book of the sacred magic, 35. 37. regardie, golden dawn, 3. 38. regardie, golden dawn, 89-90. 39. regardie, the one year manual (york beach, maine: samuel weis

TYSON DONALD THE POWER OF THE WORD

so the equivalent for the really highest name of the deity 7'7n eh'yeh, i.e, i am. against the unnecessary pronunciation of 717' the third comma ldmenwt as made, and an israelite always uses '178 a do na y (adonai) lord, in place of it, hence the rendering "lord" in the english version, whilst the lowest designation, or the deity in nature, the more general term elohim, is translated, god. in the qabbalah the name 717' yhvh, expresses a he and a she, two persons in one deity, i.e, the unity of the holy one, blessed be hq, i.e, he, and his she'keen-ah. see also the jewish liturgy, for pentecost, also the daily "in the name of unity, of the holy and blessed ha and his she'keen-ah, the hidden and concealed he, blessed be yhvh forever" hii is said to be masculine and yah feminine, together the

blessed be hq, i.e, he, and his she'keen-ah. see also the jewish liturgy, for pentecost, also the daily "in the name of unity, of the holy and blessed ha and his she'keen-ah, the hidden and concealed he, blessed be yhvh forever" hii is said to be masculine and yah feminine, together they make the 7nh 717, i.e, one yhvh. one but of a male-female nature. the she'keen-ah is always considered in the qabbalah as feminine (qabbalah [i8881 [new york: weiser, 19741, p. 175) appendix b: commentaries on tetragrammaton the letter of kether is (yod, of binah 7 (heh, together yah, the feminine name (comp. ante, p. 175, the third letter, that of 'hokhmah, is 1 (vav, making together, 17' yhv of 717' yhvh, the tetragrammaton, and really the complete symbols of its efficaciousness. the last 7 (heh) of thi

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

ted in the second part of sefer yesirah, where the three matrix letters, alef, mem, and shin, are correlated respectively with the elements of air, water, and fire. interestingly, the influence of the water symbol of mem is discernible in the greek letter mu, and, in an orphic verse describing zeus, mu is combined with alpha and omega to signify beginning, middle (meson, and end. see barry, greek qabbalah, pp. 77 78, 181. consider the reworking of isaiah 44:6 in revelation 1:8. the passage is discussed in chapter 5. in revelation 21:6, the depiction of god as alpha and omega is associated with the image of the fountain of the water of life (based on the expression meqor mayyim hayyim in jer 2:13. on the role of water to mark both the beginning and end of the ministry of jesus, see jones, s

, op. cit, p. 187, also noted that tertullian, adversus marcionem 3:22, remarked that the tau of ezekiel was the sign of the cross. so also, in his homilies on genesis, jerome similarly applied the tau of ezekiel to the sign of the cross, emphasizing the apotropaic effect of this mark by noting that no one inscribed with the tau could be struck by the devil. jerome s text is cited in barry, greek qabbalah, p. 140. on the possibility that the letter tau, which in the ancient hebrew script had the shape of two crossed lines, functioned as a shorthand symbol for the divine name insofar as it is the last letter of the alphabet, see finegan, archaeology, pp. 220 260; gieschen, divine name, pp. 133 134. lastly, it is worth recalling here that the archaic symbolism lived well into the middle ages

as the fullness of the now (nunc, nu, in which all modes of time are comprehended, see sikka, forms, pp. 177 180. for a different view, see caputo, mystical element, pp. 216 217, 225 226. a number of scholars have discussed heidegger s ruminations on time and being in light of dogen s philosophy; see ch. 2 n. 102. 53. azriel of gerona, seridim hadashim, p. 207. 54. liqqutei haqdamot le-hokhmat ha-qabbalah, ms oxford, bodleian library 1663, fols. 175a b, cited in ben-shlomo, mystical theology, pp. 268 269. regarding this principle articulated in sixteenth-century material, see references in ch. 2 n. 52. 55. guthrie, orpheus, pp. 86 91; vernant, myth and thought, p. 88. 56. on the relation of todros abulafia to the zoharic circle, see liebes, studies in zohar, pp. 130, 135 138. 57. scholem

em: makhon yerushalayim, 1997. netivot olam. 2 vols. benei-beraq: yahadut, 1980. tif eret yisra el. edited and annotated by joshua david hartman. jerusalem: makhon yerushalayim, 2000. karo, joseph. sefer maggid mesharim. edited by yehiel bar lev. jerusalem, 1990. leviticus rabbah. edited by mordecai margulies. new york: jewish theological seminary of america, 1993. liqqutei haqdamot le-hokhmat ha-qabbalah. ms oxford, bodleian library, 1663. ma arekhet ha-elohut. jerusalem: meqor hayyim, 1963. mahzor ke-minhag ashkenazim. wilhermsdorf, 1573. mekhilta de-rabbi ishmael. edited by hayyim s. horovitz and israel a. rabin. jerusalem: wahrmann books, 1970. menahem azariah of fano. sefer ma amerei ha-rav menahem azariah mi-fano. 2 vols. jerusalem: yismah lev torat moshe, 1997. midrash debarim rabba

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