Michael Wynn's Occult Reference Library
KABBALISTIC,CABALISM,QABBALISTIC,QABALISTIC

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BLACK SERPENT1

ndly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covena

CHRONOLOGIA RORISPERGIUS

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 kabbalah. 1235 robert grosseteste, bishop of lin

1248- 1251 oghul ghaymish c.1250 pseudo-joachim's "exposition on the sibyls and on merlin" franciscan joachite commentary on the erythraean sibyl and the sayings of merlin. 1250? liber juratus (sworn book of honorius) compiled by honorius of thebes, son of euclid. 1250-1305 moses ben shem tob de leon. zohar (the book of splendor) 1250/57- 1315 petrus de abano -petrus aponensis- translator of the kabbalistic and astrological books of rabbi ibn ezra. in "astrolabium planum" he interpreted the 360 degrees of the zodiac plus the decans. 1251- 1259 mongke khan 1251: hulegu leads the mongol invasion of persia and establishes the ilkhanate. 1253-1341 ubertino of casale spiritual franciscan joachite leader. 1253-1255 william of rubruck, traveled through the mongol domains. 1254: a franciscan stud

tum arnaldi de adventu anti-christi arnold of villanova sees lull and himself as the 'two modern messengers of truth' 1309-1348 petrus bonus 1309: under pope clement v and under the thumb of the french monarchs, the papacy moves from rome to avignon c.1310? r. isaac b. samuel of acre. student of r. nathan who was himself a student of abraham abulafia. knew arabic and had access to sufi influenced kabbalistic material; possibly learned abulafia's teachings in italy while on the way to spain. isaac of acre is believed to be the main conduit for sufi-kabbalist techniques between east and west for a restricted circle in barcelona in the 13th c. c. 1310-1366 john of roquetaillade (de rupescissa)joachite franciscan alchemist and prophet predicted that the birth of the antichrist would occur in 1

association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfati "iggeret purim" symbolic interpretation of the theory of the sefirot(italy) 1356 pope innocent vi imprisons the catalan alchemist john of rupescissa 1357 hortulanus'

eacher of yohanan ben isaac alemanno 1431 d. ibn turka ispahani iranian sufi continues suhrawardi's ishraq 1433 or later "sefer yetzirah "n" british museum 600 (l) foll 2a-3b. paper. greece) short recension of tamim 1435 cyriac of ancona, who visited egypt in 1435 and copied a hieroglyphic inscription for niccol niccoli. 1435-1512 marsilio ficino 1435- 1504 yohanan alemanno synthesized averroist, kabbalistic, neoplatonic and renaissance humanist themes; instructing pico della mirandola in hebrew and in kabbalah. 1439- 40 "de docta ignorantia" nicholas of cusa 1440-1518 kabir 1440 the date from which are found the earliest surviving cards printed from wood-blocks- french court cards. 1442: tarot cards ordered for the court of ferrara 1444-1510 sandro botticelli 1445 cary-yale visconti cards

galatino) de arcanis catholicae veritatis, illustrated his research into the the zohar showing that the zohar supports the major doctrines of christianity. 1460 brother leonardo of pistoia brings the greek manuscript of the corpus hermeticum from macedonia to the ruler of florence, cosimo de medici, knowing that he was a serious collector of greek manuscripts 1460 1493 elijah delmedigo translated kabbalistic works into latin for pico della mirandola. 1461-62 nicholas of cusa "de li non aliud" 1462-1492 pico della mirandola 1462 johannes trithemius born at trittenheim on the moselle. trithemius was a famous scholar and benedictine abbot 1462-63 nicholas of cusa "de venatione sapientiae "de ludo globi" 1463 marsilio ficino of the florence academy translates into latin the newly discovered co

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part o

DONALDTYSON AIQBEKER

ur letters and the five final forms. this results in each cell of the grid containing three hebrew letters. aiq beker was used for a number of purposes by kabbalists and western hermetic magicians. foremostly, it is a way to occultly link sets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be substituted for another, allowing different interpretations and practical uses for the words involved. the grid also functioned as a sort of cypher machine. magicians represented the letters in the cells by means of the borders of the cells. for example, a letter in the central cell would be substituted for by a clo

DONALDTYSON SIGIL

f distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. 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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ime 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 adams, sixth president of the united states. she was educated in andover, massachusetts, and chicago

tables named for him were convened from all the accessible parts of civilized europe. five years were employed in their discussion, and it has been said that the enormous sum of 400,000 ducats was disbursed in the towers of the alcazar of galiana in the adjustment and correction of ptolemy s calculations. nor was it only the physical motions of the stars that occupied this grave assembly. the two kabbalistic volumes, yet existing in cipher, in the royal library of the kings of spain, and which tradition assigns to alonzo himself, indicate a more visionary study. in spite of the denunciations against this orthodoxy, which were thundered in his ears on the authority of tertullian, basil, and bonaventure, the fearless monarch gave his sanction to such masters as practiced the art of divinatio

s; very little new material was contributed by barrett himself. the major new material was a set of portraits of various demonic personalities, possibly seen by barrett while scrying. at a time at which occult material was relatively scarce, barrett s book offered readers a comprehensive introductory survey of magic and the occult arts as then known. it included sections on astrology, arithmancy, kabbalistic magic, and the technique for scrying. barrett claimed to be a rosicrucian. since no rosicrucian organization existed in england at the time, it is possible that he received initiation from sigismund bacstrom, a teacher of alchemy also residing in marlebourne who had received a rosicrucian initiation in mauritius in 1794. little is known of barrett s subsequent career. the magus did not

ical writer. he was born at lyons and became consulting physician to the king. falconet s works included letters and remarks on the so-called potable gold. gold has been used medicinally since ancient times, and potable gold, often prepared by alchemists, was gold prepared in a drinkable 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 nar

n of pomegranates a sixteenth-century tract, pardis rimonim, by rabbi moses cordovero reflecting the later spirit of the kabala. the title derives from the biblical song of songs: thy plants are an orchard of pomegranates. the pomegranate has been a favorite eastern symbol of mystics in the context of the garden of the soul. the title a garden of pomegranates was also given to a modern outline of kabbalistic teachings by magician israel regardie. sources: cordovero, moses ben jacob. moses cordovero s introduction to kabbalah: an annotated translation of his or na errav. new york: michael sharaf publishing trust of the yeshiva university press, 1994 (originally published sixteenth century) regardie, israel. a garden of pomegranates. london: rider, 1936. reprint, st. paul, minn: llewellyn pu

of jewish legend created from clay by a magic religious ceremony. the word golem was first used in talmudic references to the creation of adam to indicate formless matter before the inception of a soul. talmudic stories of the third and fourth centuries suggest that certain rabbis might have been able to create a manlike creature by magic that followed the divine process of creation. in medieval kabbalistic legends, such stories revolved around the symbolism of the sepher yetsirah (book of creation, in which numbers and letters are associated with parts of the body and astrological correspondences. much of western occult practice is related to such texts. jakob grimm refers to such legends in his 1808 book zeitung fur einsiedler (journal for hermits: the polish jews, after having spoken c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he name edwin raphael, and raphael v was a mr. sparkes (1820.1875) who edited the oracle (may.june 1861. raphael vi was robert c. cross (1850.1923) who acquired the raphael copyrights, including the ephemeris. since cross s death, a company has continued the raphael publications. sources: christian, paul. the history and practice of magic. new york: citadel press, 1969. halevi, z ev ben shimon. a kabbalistic universe. new york: samuel weiser, 1977. lewis, james r. astrology encyclopedia. detroit: gale research, 1994. regardie, israel. the golden dawn. 4 vols. chicago: aries press, 1937.40. revised ed, st. paul: llewellyn publications, 1969. rapping phenomena of knockings or rappings have usually accompanied poltergeist disturbances, even before the commencement of the modern spiritualist m

r, madras, india: theosophical publishing house, 1925. saphy (or grigris) perhaps deriving from the arabic safi( pure, select, excellent, saphy were charms or amulets worn by africans as protection against thunderbolts and diseases, to procure wives, and to avert disasters of all kinds. they are composed of strips of paper on which sentences from the koran are inscribed, sometimes intermixed with kabbalistic signs. these strips are enclosed in silver tubes or silk bags, which are worn near the skin, often fastened in the dress. this is by no means a practice limited to muslims; africans of both sexes and many faiths have been believers in the occult properties of such talismans. the scottish explorer mungo park (1771.ca. 1806) is said to have depended on the making of saphy or grisgris, as

arch. boston: boston society for psychic research, 1929. thomas, john f. beyond normal cognition. boston: boston society for psychic research, 1937. soulsongs, inc, the center for sound healing soulsongs, inc, the center for sound healing is an organization founded and led by a woman known only as shulamit (from the hebrew word shalam, meaning whole or complete, described as a gifted healer and a kabbalistic vocal toner. her work is based upon the kabbalah, the ancient jewish system of mystic wisdom. the kabbalah pictures the universe as having emanated from god through a series of levels, each of which is entered through a gate or sephiroh (sephira. these ten gates are often pictured on a diagram called the tree of life. the highest of the sephiroh are named kether and chochmah. as a tona

e as having emanated from god through a series of levels, each of which is entered through a gate or sephiroh (sephira. these ten gates are often pictured on a diagram called the tree of life. the highest of the sephiroh are named kether and chochmah. as a tonal healer, shulamit uses her voice to produce sacred tones (the sounds of the hebrew vowels that are identified as the breath of god in the kabbalistic literature. her intoning encyclopedia of occultism& parapsychology. 5th ed. soulsongs, inc, the center for sound healing 1439 the sounds allows her to access what is thought of as the chochmah consciousness, a level of wisdom that exists beyond words and concepts, a realm that is boundless and infinite. she then brings that wisdom into a realm of verbal and conceptual understanding (th

gical writings. he then tied the cards to the hebrew magical/mystical kabala (which he spelled qabalah. he identified the numbered cards with the ten sephiroth. the court cards represented the stages of human life, and the suits symbolized the tetragarmmaton, the four letters that made up the hebrew name of god. the 22 trump cards were tied to the 22 letters of the hebrew alphabet, and all of the kabbalistic content earlier ascribed to each letter was plowed into the tarot cards. levi used the marseilles tarot deck, but grew increasingly dissatisfied with it. his early efforts to produce a new deck did not come to fruition, but levi did promote his project with an english mason, kenneth mackenzie (1833.1886. mackenzie, as a leader in the societas rosicruciana in anglia, taught tarot to the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

h.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 torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dyn

FULLER J F C SECRET WISDOM OF THE QABALAH

of atziluth. in brief, sammael in assiah is the reversed adam qadmon three times removed; he is the gdark shadow of the manifestation of the great androgene of good h. 15 he is metatron in an active form, just as when in yetzirah he is metatron in a passive form- the serpent above and the serpent below. he is tetragrammaton reversed; and this was grasped by picus de mirandula when he wrote in his kabbalistic conclusions. the letters of the name of the evil demon who is the prince of this world are the same as those of the name of god. tetragrammaton- and he who knows how to effect their transposition can extract one from the other. 16 in brief, as the sorcerers were wont to proclaim: daemon est deus inversus. like adam qadmon, the evil sammael is androgenous, for his female companion, or c

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

another strandofesotericthought.thekabbalah is the system of jewish mysticism and theosophy that developed in the early centuriesofthis era (its origins lie in the earlier merkabah (chariot) 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 lev

sofconverting 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-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 esoter

wnwas created in order to further the systematic studyofthe occult sciences and was immediately welcomed by the occult establishment of its day (although madame blavatsky had reservations until she was reassured that membership of theorderwouldnotdeplete the ranks of the theosophical society. it offered its members a sequence of initiatory rituals of a very eclectic nature that combined egyptian, kabbalistic, and rosicrucian symbolism, togetherwithprescribed courses of study appropriate to each step in the five grades oftheouterorder-thegrades being those of neophyte, zelator, theoricus, practicus, and philosophus. each grade above that of neophyte was relatedtooneof the ten sephiroth of the kabbalistic treeof life, and these continued beyond theouterorder into a yet more secret second ord

very much alive.on9 july1915he and ten former membersofthe independent and rectified rite consecratedthesalvator mundi templeofthe fellowshipoftherosy cross, in a room atdekeyser's hotel on victoria embankment. nine others,whowerenotpresent,broughtthe neworder'sstrength up to twenty.withina year waite had produced new rituals for all theoutergrades; the structureoftheorderwas still based upon the kabbalistic tree of lifebutthe new rituals were very different from the old: all egyptian and pagan references were gone, the symbolism was wholly rosicrucian and christian, and magic was utterly eschewed.thehierarchy of the fellowship was also different; there was one head of theorderonly: the imperator,whowas waite; and none of the offices calledfor a masonic qualification.thedaysof a 'triple ma

. there is no conclusiveevidence-whateveroccultistsbelieve-thatthe trump cards predate the italian renaissance, and their basic symbolism probably dates fromthattime.2for membersofthe goldendawn,however, the tarot epitomized egyptian wisdom, and. the numbered sequence of the major trumps, which paralleled the order of the letters in the hebrew alphabet, enabledthemto be associatedwithpaths on the kabbalistic treeoflife. thus, as members of theorderprogressedfrom grade to grade, so they learned the symbolismofthe tarot trumps appropriate to that grade. waite, however, was dissatisfiedwithboththe traditional tarot cards andthedesigns devised for theorderby westcott and mathers;withthe foundingofthe independent and rectifiedritethe tarot designs were jettisoned in companywiththe old rituals a

construction, and in similar manner the fellowship of the rosy cross was mystical,butunlike its predecessorin that it waswhollymystical; and, although based upon the kabbalah, it was also wholly christian, as laiddowninits constitution:'themode of interpretation in respectofkabalistic tradition is a christian mode.'thefellowship was divided into four orders that corresponded to the four worlds of kabbalistic symbolism, and as the members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; correspond

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

investigate the hid255 den mysteriesofnature and the physical powers latent in man' in keeping with the society's principalaim-thepromotion of indianphilosophy-bothfounders and the headquarters moved to bombay in1&]9,where they gained immediate support from both the english community and native indians, although madame blavatsky's principal work,isisunveiled(1877)was a mixture of indian, gnostic, kabbalistic and other concepts and beliefs. among their supporters in india was a. p. sinnett, the editor ofthepioneer,and it was through his booktheoccultworld(1881),even more than through the efforts of pioneer theosophists in london, that theosophy was introduced to england, where it was seized upon by a sectionofthe cultured middle classes who were spiritually unsettled by religious doubts ari

, in1883and 1884, the presidentofthe london lodgeofthe theosophical society but resigned becauseofher dislike of the emphasis on eastern ideas and founded instead the hermetic society with the aimofpromoting western esoteric philosophy. this attracted many existing theosophists who agreed with her that the 'power and knowledgeofan unusual kind' displayed inisisunveiledwas due largelytoits western kabbalistic elements and that these more truly represented the theosophyofthe west than did the violently anti-christian esoteric buddhismofthe blavatsky camp.theywere attracted, too, by the ideas of eliphas levi, 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 alr

ic interest. its true name is only told to initiates, and the few outsiders who have heard of its existence onlyknow the society as"thehermetic students of theg.d, it was signedbyw. wynn westcott, who quite unnecessarily gave his addres8-396 camden road, london, n. or was it unnecessary? it is difficult to imagine anything that would have excited budding occultists more than to tell them that the kabbalistic school which had trained eliphas levi survived and flourished in england. it is also difficult to imagine that both26thegoldendawnquestion and answer were anything but a 'put-up job, for it was westcott who invented the golden dawn's hebrew name, and westcott alone who adopted the mannerism of ending levi's christian name with a 'z. and it was westcott, as we shall see, who invented ra

n name with a 'z. and it was westcott, as we shall see, who invented rather more than just a name for the order. by1888eliphas levi was well known to the occult minded public, for he had been the subject of extravagant praise from both madame blavatskyand anna kingsford, hisparadoxesofthehighestsciencehad appeared inthetheosophist,and a. e. waite had published, in translation, an anthology of his kabbalistic and magical writings under the title ofthemysteriesofmagic.he was also conveniently dead and so could not dispute the claims made upon his behalf. in contrast to levi, william wynn westcott was little known, save to his fellow rosicrucians of the s.r.i.a. and to the members of anna kingsford's hermetic society, amongst whom he was respected as an authority on alchemy, and on kabbalisti

when the members meet in lodge, they transact no business excepttalking rubbish, if that can be called business. to the sceptic this may sound very like the business of the golden dawn itself,but whatevertheir other faults, westcott and mathers were honest hermetic scholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and t

thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolis

GILBERT THE MAGICAL MASON

nd a further point of resemblance is seen in the refusal to admit a slave, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pil

tter of the alphabet, the three, meaning trinity of deity; the third sephira is binah, the mother of microprosopus, the son, a feminine potency, mother of god, with uncial greek capital g. the present masonic interpretation is folly, the idea of a modern ornamental lecturer. again the two parallel lines, the one moses, the other king solomon, enclosing a circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sig

lettered name for deity, such as the greektheos,latin deus, germangott,frenchdieu,and note that the hebrew language, so typical of ideals, gives us the tetragrammaton ihvh,il'l't',formedof three separate letters, resumed in a fourth, being one of these three, a final he combines the yod, he and vau into a perfect conception. it expresses the god255 head in man, and the human conception of god. in kabbalistic language the macroprosopus, father, microprosopus, son, aima, mother; and the bride malkuth are the emanations of the ain-soph-aur, the boundless brilliance. we pass on to the allegorical representations of deity in the tetrad, or quadripartiteform,and first the cherubim; they are described by ezekiel in sublime language,butthey are curiously enough not described either in exodus, wher

GILBERT R A THE MASONIC CAREER OF A

ckden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isi

GLOBAL FREEMASONRY

theory is very different from the story of creation accepted by theist religions. according to the kabbalah, at the beginning of creation, things called sefiroth, meaning "circles" or "orbits" with both material and spiritual characteristics came into being. the total fl a sefiroth is one of the most blatant expressions of the pagan teachings of the kabbalah. the figure composed of circles on the kabbalistic engraving on the right is a sefiroth. kabbalists attempt to explain the process of creation by means of the sefiroth. the scenario they propose is really a pagan myth totally at odds with the facts revealed in holy books. the inside story on the kabbalah number of these things was 32. the first ten represented the solar system and the others represented the masses of stars in space. th

interpretation found in the kabbalah, that "subtle poison which enters into the veins of judaism and wholly infests it" its doctrine of god is totally opposed to the "fact of gh the inside story on the kabbalah creation" found in the real torah and the qur'an. in one of his works on the kabbalah, the american researcher, lance s. owens, presents his view on the possible origins of this doctrine: kabbalistic experience engendered several perceptions about the divine, global freemasonry gi the kabbalah's teaching about the origins of the universe and living things is a story replete with myths totally contrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is o

he vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that

s used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the numerical value in hebrew of the names adam and jehovah (the tetragrammaton, yod he vav he) was both 45. thus in kabbalistic exegesis jehovah equaled ada

andwich; john wilkes; george bubb dodington, baron melcombe; paul whitehead; and a collection of the local lesser gentry and professional men. a group of men sufficiently in the public eye to create scandal. the whole question of religion is central to the fascination that dashwood continues to exercise. a more sophisticated interpretation might seize upon the rumours of sexual magic, the abbey's kabbalistic book, the recurring image of harpocrates, dashwood's tenuous connection with the masonic order of the temple, and of course the thelemic motto on medmenham abbey to conclude that the hell-fire club was an early manifestation of "crowleyanity" amore sober-minded approach would pick out dashwood's masonic contacts and conclude, probably correctly, that the "chapter-room" was a masonic te

GNOSTIC CATECHISM

ckden over the workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isi

GNOSTIC HANDBOOK

gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the im

le, relating seven planes to 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 b

those of paganism and heathenism to the syzergies of valentinus. while there is nothing wrong with using myth and legend to put flesh on the bones of metaphysical principles, we should note confuse the image with the essence. certainly there is a wide range of god and goddess images which fit nicely on this polarity, they also move down through the planes and have other expressions. if we use the kabbalistic model for a moment we can see how the pagan concept of the horned god and the triple goddess arose. the horned god manifests as the logos in chokmah and then as the sun. these are his two modes. while the goddess manifests as the old crone of saturn (sophia/binah, the midwife (lunar) and the girl child (earth. these images are pregnant with meaning and certainly help us appreciate the

igher principles through the seven spirits (see below, myriad forms of life are created. in our gnostic tradition these are generally categorized as the seven spirits or logoii (sometimes also known as aeons, the immortals or masters who work within each plane or ray and spirits. these spirits are of many forms, from the higher to the lower. there are many, many ways of categorizing them from the kabbalistic to the medieval, from neo platonic hierarchies to those of christian angelology. while we are offering one model it is up to the individual student to explore and expand their understanding through considering the many descriptions of these forms. the gnostic handbook page 36 the seven spirits according to the gnostic traditions the triune principle manifests through a series of seven

o perception. if we examine the multitude of myths regarding the creation of matter with this in mind we begin to see an answer to our dilemma, these models are talking about different things. some are talking about cosmology, others about personal evil. so in the hindu, greek and other systems the question is more the nature of ignorance and evil from the perception of man, while the gnostic and kabbalistic seem to be discussing how suffering etc arose and tracing this back to a cosmological structure. the gnostic handbook page 44 perceptional dualism this begins to hint that the problem is not with the universe but us, it is our perception of the universe which is the issue. evil, so to speak, is in the eye of the beholder and hence extremely dualistic gnosticism is a product of those wh

ts origins (both by jewish and non-jewish sources, they all tend to agree that the kabbalah had it roots in greek and hellenistic philosophy, gnosticism and alexandrian hermeticism, and furthermore, that it was only later adapted by judaic sources. an authority as respected as gershom scholem clearly suggests a strong greek influence, if not greek origin for the kabbalah. indeed he posits the key kabbalistic glyph of the tree of life as having obvious greek and gnostic origins. nag hammadi texts such as the secret book of john and the writings of the valentinian gnostic sect all elucidate a hierarchical structure which could be seen as a precursor to later kabbalistic glyphs and figures. if in turn we take our exploration further and give due consideration to the origins of greek philosoph

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

from different worlds and, perhaps even different dimensions. each side has weapons of immense power and battle it out across space and time. there are many other records of such descriptions in the sacred scriptures of other cultures. each of these tales, no matter how exoteric, hides an inner truth, though the language varies, the essential core memory is the same. on a deeper level we have the kabbalistic interpretation of how evil and matter entered the universe. when the source of all things began to evolve into multiple levels of being, a plateau was reached, at which stage the cosmic light cast a reflection, an opposite. this reflection took on a life of its own and became the negative of the positive form, this reflection became the essence we understand as evil and as a natural ex

hidah) or the pneumatic light self operates in the present cycles, though in most of humanity it is in a embryonic form only. in the cycles of creation this is the plane from which polarisation and differentiation originates. it is on this level that the seven rays regulate the cycles of creation. the divine plane and the plane of the virgins spirits are equivalent to the world of atziluth in the kabbalistic fourfold structure. the plane of divine spirit this plane is also known as the spiritual plane. it is the plane of archetypal forms, and is the location from which energies from the upper planes are condensed and radiated into the lower. this is the plane on which the immortals exist. this is the goal for those on the terrestrial path. the plane of the life spirit this plane is also kn

s exist. this is the goal for those on the terrestrial path. the plane of the life spirit this plane is also known as the intuitional plane. it is the dimension where the forces and archetypes take creative solidity and manifest. on a human level, it is the dimension of high level intuition and cosmic awareness. the plane of the divine spirit and the plane of the life spirit are equivalent to the kabbalistic world of briah. traditionally the alpha event caused the fall of everything below the world of atziluth. the worlds of briah, yetzirah and assiah all contain mixtures of light and darkness. however, it is in the desire and the physical planes that the dialectic has gained the most influence. the plane of thought this is also known as the mental plane. here the flood of energy takes the

lane the desire plane is also known as the emotional or astral plane. in some traditions it is also seen as the reflective sphere or astral light. the division between the thought and desire plane is not as clear as it seems and intermingling occurs between them both, the lower reaches of both planes are nearly totally dialectally controlled. the planes of thought and desire are equivalent to the kabbalistic world of yetzirah. the physical plane is the kabbalistic world of assiah, the fallen world of matter. 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 o

m, male and female and body and mind originate. the yechidah the yechidah is the immortal part of man, which in his fallen state does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau. guph. physical body. assiah- physical world. he. fig 11 gnostic theurgy page 46 hence the yechidah only exists in potential, as a possibility and, i am afraid, in most cas

fall constitution is by nature mortal and contaminated. only by the power of the treasury of light can man be changed into a immortal form which reflects the majesty and beauty of the pleroma. now you have a fairly clear picture of the basic elements of man. however, as we study further you will find that a more comprehensive and descriptive understanding is required. just like we offered you the kabbalistic structure of the four worlds and these were expanded into seven planes, so too the four bodies can be expanded into seven. these can be easily correlated to the traditional four bodies, but give offer more detail (see fig 12) gnostic theurgy page 47 the seven bodies of man the self the self only exists only in potential, it remains embryonic until awakened by transfigurative processes

GOLDEN DAWN RITUALS U7

masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother

GREY W G CONDENSATION OF KABBALAH

because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts 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 relatio

ng of the ten fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themfirmly and deeply enough in yourmind and soul before you begin wondering what to do with them later. even einstein had to begin by counting 1, 2, 3, 4, and shakespeare by

t 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 think and believe. kabbalah supplies uswith a practicalmeans of doing just that by giving us the tools for finding beliefs and thoughts. the raw material is our consciousness, while the concepts of the kabbalistic system are both the implements and the book of instructions for using them to build our lives with if we want to find god in and for ourselves. a do-it-yourself kit for that specific purpose. the actual work itself has to be done by the people concerned, and at one time this was called the great work or magnum opus in latin. that is surely true at all times. to discover a reason and pu

posite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the study of kabbalah from a god to man viewpoint. if you need to go deeper, you must know more deeply, and this can only be done with the effort to follow up this briefest outline of kabbalistic principles. the only person who can determine what that would be worth, is you. ooooooo 10 figure 1 paths on the tree figure 3 numbering of the paths figure 2 serpent-ascent of the tree part two: the way back having seen how the kabbalists postulated god descending to our level, we are now faced with what is probably the more important ideology of how we are supposed to get back to god

the control and application of consciousness are never wasted and this was what the practice of kabbalah amounted to. a discipline directing all their energies toward divinity. so, starting from their human status in this mundane world, kabbalists steadily worked their way back by the serpent-paths of their tree, a path at a time. tree-progress is a model of patient pursuit and typifies the ideal kabbalistic approach of higher forms of life. managing the methodology of the serpent approach to the tree was the hardest. once that was mastered, the rest became much a matter of repetition and reiteration. eventually it became possible to select any path required, and successively more and more paths simultaneously, until in theory it should be possible to work them all together. such was the a

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

illegible, but this is at least 15 or 20 years ago and i have quite forgotten all about it. i have no triangular wheel, but remember a triangle was in the german ms which i have hunted in vain thro' the dust of ages. i must have disposed of it when i left my lodgings or else it is gone astray in some unaccountable manner" from this it appears you are right as to there being a 6 missing. i have a kabbalistic ms on numbers, which contains a circular wheel, which may help to elucidate the matter. i will 97 285 uxbridge road 3 february 1901 the letters i frederick hockley, a well-known 'seer' and producer of strange magical manuscripts, had died as long ago as 1885. no copy of a catalogue of his library is known. see also p. 105. 96 the alchemist ofthe golden dawn far as i remember i must hav

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

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 immerses this simple line in a stream of biblical epithets: in thi

rot made of nothing their appearance is the look of lightning their disappearance: they have no end 20073 11 aryeh kaplan (in sefer yetzirah: the book of creation, p. 271 see below) offers the same passage (from the long version: ten sefirot of nothingness: their vision is like the appearance of lightning, and their limit has no end. comment: david biale, recounting scholem s view: translation of kabbalistic texts is possible because the kabbalists themselves considered their language a precise, technical vocabulary and not arbitrary and emotive poetry. the texts are not served well by poetic translations; they cry out for scientific philology (gershom scholem: kabbalah and counter-history, cambridge: harvard university press, 1979: p. 89) suares, carlo. the sepher yetsira, including the o

t and the reader, this rendition of sy is slim but attractive more a little work of art and trigger for meditation than a scholarly effort. the frontispiece shows the tree of the sephiroth from robert fludd s utruisque cosmi. 20073 12 friedman, irving. the book of creation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intention. the clear translation is followed by observations of the text which analyze elements of the sy in a broad context of various ancient religions and philosophies. internal analysis is developed in several short chapters* blumenthal, david r. understanding jewish mysticism. a source reader: the

etter families (i.e, mothers, doubles, and simples) as introduced in the second segment. the next addition to our list is in many regards the ultimate: a. peter hayman, sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004. hayman s introduction discusses the text of sy and its treatment by both religious and academic commentators. consideration of four pre-kabbalistic commentaries* leads up to hayman s the earliest recoverable text of sefer yesira and the three recensions. this earliest recoverable text has been created [by hayman] as a theoretical exercise in order to try to penetrate into the processes which led to the formation of the multitudinous texts of sy which have come down to us (page 33. the critical edition and its translation follow sp

h this book more to see how far franck was able to get than to pursue it as a source of reliable information. comments: scholem: these theories in the form in which they have been presented until now for example, in the widely read book of adolphe franck no longer merit serious scholarly discussion (origins of the kabbalah, p. 6) 20073 18 tishby: franck s book, particularly in the way it expounds kabbalistic ideas, contains a great deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of the zohar, p. 48) idel: the sources of important concepts of kabbalah, according to franck, were chaldean and persian, that is zoroastrian. notwithstanding this basic assumption on franck s part which was rejected by subsequent research he regarded kabb

by elhanan ben yakar. dan points out (p. 37) that sy served as the main source of mystical speculation for 20073 25 sefer ha-bahir* the iyyun circle* the provence school as headed by rabbi isaac the blind, and the ashkenazi hasidim. the commentary of gaon of vilna (elijah ben solomon zalman) on sy is discussed in elliot r. wolfson s from sealed book to open text: time, memory, and narrativity in kabbalistic hermeneutics, in interpreting judaism in a postmodern age, edited by steven kepnes (new york: university press, 1996. raphael jospe s early philosophical commentaries on the sefer yesirah: some comments, in revue des tudes juives, 149 (1990, pages 369-415 contains a useful summary. consideration is given to the commentaries of saadia, dunash ibn tamim, judah ben barzillai al-bargeloni

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

th 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 kabbalistic spirituality, originating with gershom scholem, tends to differentiate between

he 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 kabbalistic spirituality, originating with gershom scholem, tends to differentiate between the etheurgic f and etransformative f sides of kabbalistic practice and to present them as constituting divergent goals for mystical 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, jo

onsiders 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 exegetical dynamics and theological concerns that prefigure the powerful imagery of sefer ha-zohar, in which the image of god as a suckling mother

babylonian congregation which lived in the 9th and 10th centuries; this strata has several layers within it and includes raza rabba. a few paragraphs were written earlier in the land of israel, some time before the babylonian strata there are three english translations. campanini, saverio (ed. the book of bahir: flavius mithridates f latin translation, the hebrew text, and an english version [the kabbalistic library of giovanni pico della mirandola, guilio busi, general editor. torino: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer

ic book bahir. h. gmidrash and the dawn of kabbalah, h in midrash and literature, edited by g. hartman and s. budick. new haven: yale university press, 1986; also jmii: chapter 1. dauber, jonathan victor. standing on the heads of philosophers (noted above, page 2- chapter 2. myth and philosophy in sefer ha-bahir- chapter 3: a. sefer ha-bahir: 30- appendix 2. 32 of sefer ha-bahir in light of early kabbalistic sources. eylon, dina ripsman. reincarnation in jewish mysticism and gnosticism [jewish studies, volume 25. lewiston-queenston-lampeter: the edwin mellen press, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lin

jewish texts, edited by aryeh cohen and shaul magid. new york: seven bridges press, 2002. ghebraic and hellenic conceptions of wisdom in sefer ha-bahir, h in poetics today, volume 19, number 1 (spring 1998: hellenism and hebraism reconsidered: the poetics of cultural influence and exchange i, edited by david stern (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to

LAITMAN M BASIC CONCEPTS IN KABBALAH

r us. surely, this goal will be achieved in accordance with his plan. two paths of development in the right direction are prepared for us: a path of suffering that compels us to escape it. we do not see the goal and are forced to run away from the pain. this path is called "unconscious evolution" or "a path of pain" the path of conscious, painless, and quick spiritual development by following the kabbalistic method, t h e e s s e n c e a n d t h e p u r p o s e o f k a b b a l a h 43 which facilitates a quick attainment of the desirable result. the purpose of all the laws of development using the method of kabbalah is to recognize the good and evil within us, and develop recognition of evil. by observing the spiritual laws, we can rid ourselves of all evil. this is because the difference i

cts and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world. this language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names that we find in kabbalistic books, the descriptions of actions that we perceive as odd stories or children s fairytales. nevertheless, this language is very accurate because there is a precise and unique correspondence between each root and its branch. t h e l a n g ua g e o f k a b b a l a h 51 it is no wonder that there is such a correspondence, as the creators of the language of the branches simultaneously exi

receive this from the dark system of abya in order to subsequently correct it. the pleasures that we receive in the dark system of abya will not satisfy the will to enjoy, but will merely increase it. for example, when one wishes to enjoy and receives pleasure, the desire doubles. when the doubled desire is satisfied, it quadruples. if we do not restrict ourselves from needless desires (using the kabbalistic method) and cleansing them, and then turning to altruism, our desire will keep growing all through life. finally, at our deathbed, we discover that we failed to achieve even half of what we wanted. in other words, although the role of the dark forces is to provide us with material to work on, it usually turns out that we ourselves are the material for the dark forces. 2. in the second

ne can remember the forgotten, find the homeland of the soul, realize why he or she had been expelled, and finally return to the original place, is the zohar! yet, if the zohar is so important that it can help us attain the upper worlds, to see and feel the world of souls and the creator himself, why was it concealed for so many years from the time it was written until the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are divided into three groups (see below and in drawing 3 on next page: head: hochma, bina, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also

find any fundamental works on kabbalah composed prior to the book of zohar. those that are available contain only vague and inconsequential hints. after rashbi, only the ari was allowed to reveal another part of kabbalah. although kabbalists who had lived before him probably knew a lot more than he did, they did not receive permission from above. the ban, the creator s personal secret, means that kabbalistic secrets are only revealed to those who are devoted to the creator and revere him. this is the most important reason for keeping kabbalah s secrets from a wide circle of people. many frauds used kabbalah in their own interests by luring simpletons with soothsaying, making amulets, saving people from the evil eye, and other so-called miracles. originally kabbalah was concealed for this v

that these three bans divide kabbalah into three parts. on the contrary, every part, word, concept, and definition in kabbalah falls under this division into three b a s i c c o n c e p t s i n k a b b a l a h 92 types of concealment of the genuine meaning, and it is constantly effective in this science. the question does arise: if this secret science was so thoroughly concealed, how did all the kabbalistic compositions appear? the answer is: the first two bans differ from the third, because the last ban is the strictest of all. the first two parts are not permanently valid because, depending on the external social reasons, the condition, no necessity to disclose, sometimes turns into the instruction, there is a need to disclose. with the development of humanity, or due to the received pe

LAITMAN M FROM CHAOS TO HARMONY

onot newspaper article may 14, 2006. 8 kabbalist rabbi yehuda ashlag (1884-1954) is known by the title baal hasulam (owner of the ladder) for a commentary on the book of zohar that he wrote, titled the sulam (ladder) commentary. baal hasulam is considered the successor of rabbi isaac luria (the holy ari. his method is unique in that it allows any person to internalize the origins of the authentic kabbalistic knowledge, which the formers kabbalists have left behind. 9 baal hasulam, preface to the wisdom of kabbalah, item 1. this quote is also available in m. laitman, the science of kabbalah, 2005, laitman kabbalah publishers, p. 87. 10 babylonian talmud, baba kama, 45, 72. 11 published june 2006 in science magazine. the research was headed by 2002 nobel prize laureate in economics, daniel k

LAITMAN M KABBALAH REVEALED

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 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 wr

r of philosophy, took his teaching from kabbalists k he was the first to translate the word, kabbalah, unknown to his contemporaries, to the greek word philosophy k kabbalah does not let us live our lives in the dust, but elevates our mind to the height of knowledge. other routes but philosophers were not kabbalists. because they did not study kabbalah, they couldn t fully understand the depth of kabbalistic knowledge. as a result, knowledge that should have been developed and treated in a very specific way was developed and treated incorrectly. when kabbalistic knowledge migrated to other parts of the world, where there were no kabbalists at the time, it also took a different course. thus, humanity made a detour. although western philosophy incorporated parts of the kabbalistic knowledge

g and refining it for the time when people would need it. they have been writing simpler and simpler books to make kabbalah understandable and more accessible. they knew that in the future the whole world would need it, and they wrote that this would happen when the fifth level of desire appeared. now this level has appeared, and those who recognize it feel the need for the wisdom of kabbalah. in kabbalistic terms: to receive pleasure, you must have a kli for it, a well-defined desire for a very specific pleasure. the appearance of a kli forces our brains to search for a way to fill it with ohr (light. now that many of us have points in our hearts, the wisdom of kabbalah presents itself as a means to satisfy our desire for spirituality. 50 kabbalah revealed tikkun xthe correction of the wi

ochai (author of the book of zohar) perceived spiritual states, as told by his son, rabbi abba. also, when kabbalists write about the worlds above bya, they are not actually writing about those worlds specifically, but about how the writers perceived those worlds while being in the worlds bya. and because kabbalists write about their personal experiences, there are similarities and differences in kabbalistic writings. some of what they write relates to the general structure of the worlds, such as the names of the sefirot and the worlds. other things relate to personal experiences that they experience in these worlds. for example, if i tell a friend about my trip to new york, i might talk about times square or the great bridges that connect manhattan to the mainland. but i might also talk a

perative to remember that the zohar shouldn t be treated like a report of mystical events or a collection of tales. the zohar, like all other kabbalah books, should be used as a learning tool. this means that the book will help you only if you, too, want to experience what it describes. otherwise, the book will be of little help to you, and you will not understand it. remember this: understanding kabbalistic texts correctly depends on your intention while reading them, on the reason why you opened them, not on the power of your intellect. only if you want to be transformed into the altruistic qualities that the text describes will the text affect you. 100 kabbalah revealed there are two reasons why we cannot simply give: 1. to give, there must be someone who wants to receive. however, besi

s neither good nor bad; it s a reflection of the state of our own kelim. when we correct our kelim and make them beautiful, the world will be beautiful, as well. the tikkun is within, and so is the creator. he is our corrected selves. if a tree falls in a forest, and nobody is around to hear it, does it still make a sound? this famous zen koan (a special kind of zen riddle) can also be phrased in kabbalistic terms: if there is no kli that detects the sound of the tree, how can we know that it made a sound at all? similarly, we could turn columbus discovery into a zen koan and ask, before columbus discovered america, did it exist? whose reality is reality? 111 similarly, to a night owl, a night in the dark forest is the time of best visibility. to us, it is a time of chilling blindness. our

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

our own reason. some of us will begin to dwell on various intentions during our prayers (kavanot, pleas or even certain actions- 87- however, the creator does not listen to the words that we utter, but instead reads the feelings in our hearts. therefore, it is senseless to spend energy on uttering beautiful phrases that have no inner, heartfelt meaning, or to read obscure symbols or kavanot from kabbalistic prayer books. the only thing required of us is to strive toward the creator with our whole being, to understand the essence of our desires, and to ask the creator to alter them. most important, we should never stop communicating with the creator! in memory of the kabbalist, rabbi baruch ashlag the creator acts upon us by using various elements that make up our world. the events we expe

d only in the desires that are independent from the desires of the body. these are known as "altruistic (ashpa ah. kabbalah is a sequence of spiritual roots proceeding from one another in accordance with immutable laws, merging and pointing toward their single common purpose "the comprehension of the creator s greatness and wisdom by the creations of this world" inner motion and development- 111- kabbalistic language is closely related to spiritual objects and their acts. thus, it can only be studied while examining the process of creation. kabbalah touches upon certain issues, which are then revealed to those seeking spiritual perception. there is no concept of time, but only of a cause-and-effect chain, where every effect becomes, in its turn, the cause of the next effect the creation of

cend on the spiritual ladder, the simpler the laws of creation become, as the basic, fundamental categories are simple, not complex. but because we fail to perceive the source of creation, and instead see only its remote consequences, we view the laws of inner motion and development- 113- creation in our world as being comprised of conditions and limitations, and thus complicated. since authentic kabbalistic books contain hidden light, which emanates from the authors in the course of writing their books, it is vital to have the right intention while studying such works; namely, the will to perceive the creator. it is also very important, while studying, to pray to receive the spiritual intellect and understanding that the author possessed. in this way, we may forge a bond with, and can add

ple were willing to do anything for the sake of spiritual ascent. a significant correction was introduced into the world by the kabbalist baal shem-tov. even the masses could feel a slight increase in the amount of the spiritual in the world. for a while, those who desired it found it even easier to reach the spiritual. inner motion and development- 117- in order to select worthy students for his kabbalistic group, baal shem-tov instituted admorut a division of jewish society into sections, with each section having a kabbalist as its own spiritual leader. these leaders (admorim) selected individuals whom they deemed to be worthy of studying kabbalah in their heder (room) classes. here they engaged in raising the next generation of kabbalists and leaders of the people. but the effect of the

balanced by faith, since they are not fit for use. in kabbalah, that part of pleasure that a person receives for the sake of the creator, for the sole purpose of strengthening one s faith, is considered "food" on the other hand, the other part that one is unable to receive is considered "refuse" if a person is incapable of distinguishing between the two and wants to devour the entire portion (in kabbalistic terms "to become drunk fromthe excess of pleasure, then that person loses everything and is left with nothing. in kabbalah, such a person is known as a "pauper" all of us are "prescribed" inwhat we can and cannot do. if we decide to ignore the "prescription" then we are punished. if we are unaware of the pain and suffering that may result from breaking the law, then we are bound to bre

tion and concealment- 175- 15 gradual spiritual correction faith above reason allows us to perceive our greatest enemy (the one who stands in our way of attaining goodness) precisely by reason. we can sense and perceive evil only to the degree that we believe in spiritual pleasure above reason. objectively, there is nothing else but the creator, but this realization occurs on the highest level of kabbalistic perception. until that time, however, we perceive ourselves in this world as well. in the process of gaining perception, we come to understand what is (1) the creator (2) the first creation (3) creations (4) the pleasure that the creator wishes to bestow upon his creations. the entire progression, naturally, unfolds in accordance with the chain of "cause and effect" rather than in acco

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

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 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 discove

ein, and continued with quantum physics. now it is time for the next phase. research will eventually discover that nothing changes except our inner tools, something that kabbalists have discovered thousands of years ago. today, a growing number of researchers and thinkers are anticipating that science will reach that view. 49 t h e g i v i n g f o r c e a n d t h e r e c e i v i n g f o r c e the kabbalistic knowledge we possess is a result of kabbalistic investigations performed by those people whose souls were burning with the question regarding the meaning of existence. they used a special method to begin to feel the comprehensive reality, and they wrote books about what they discovered. when kabbalists first sense the complete reality, they call it the opening of the eyes. the opening

complete mystery. the trick is to recognize the mystery, not to pretend that we have an answer when we don t. such recognition can prompt us to realize that there is a beyond to reality. this recognition does not tell us what it is, but it can bring us to start wondering about it. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 62 t h e fa m i ly u n i t dr. satinover: what is the kabbalistic approach to relationships between men and women at the start of the 21st century and what is the kabbalistic prognosis in that field? rav laitman: from the perspective of kabbalah, it is important that a man and a woman be together, marching together on the path of self-correction and reaching congruence with the upper force. by doing that, they will complement one another on both mate

we are truly living for, and if there is a way out of our plight. this is the point where we arrive at the wisdom of kabbalah. kabbalists have written that at times such as ours, the kabbalah will surface to help us correct our nature. we can thus use kabbalah to rise to a new level of eternal and complete existence. p e r s o n a l fat e a n d c o l l e c t i v e fat e dr. satinover: what is the kabbalistic explanation of personal fate and collective fate? i understand the importance of unity among people, but does kabbalah have a position concerning each individual regardless of the fate of others? rav laitman: the wisdom of kabbalah specifically promotes personal growth. we can demonstrate it through the kabbalistic approach to education; kabbalah maintains that the proper education is

her? satinover: i am referring not only to the philosophical question of the nature of suffering, but also to the practical aspect. b e t w e e n k a b b a l a h a n d s c i e n c e 67 laitman: reality is made of our desire to enjoy and the pleasure that motivates this desire to operate. these are the only two components on all levels of reality the pleasure and the desire to receive pleasure. in kabbalistic terms we call them the light and the kli (vessel. when pleasure is absent, it creates a sensation of a desire to enjoy. but sometimes the deficiency of pleasure is so intense that it creates a sensation of suffering. because everything is made of a certain measure and quality of a desire to receive pleasure, everything also suffers when it is absent minerals, plants, animals, and peopl

two things: 1. there must be something beyond the physical world. 2. we do not know anything about that something and cannot research it through science. we often want science to serve as a tool in the research of spirituality. but the best scientists have already realized that this is not possible. science can serve as an intellectual tool, leading us to conclude that there is something else. in kabbalistic terms, it can be a vessel that leads us to knowing the point in the heart. the most abstruse mathematics in quantum mechanics can be a tool that enables us to recognize the existence of a point in the heart. but science cannot reach beyond that point* let me try to give you a short, easy introduction to quantum theory. i will not use sophisticated mathematics and i will only present te

LAITMAN M THE KABBALAH EXPERIENCE

and the events that take place in the upper world, while using familiar words from our everyday life. it does not say a single word about our corporeal life, but of man s way to the creator, and the inner change. the torah should lead us to the upper world, the purpose of our journey here. that is what makes it holy and unique. moses is considered to be the foremost kabbalist. although there were kabbalistic books before him, he was the first to compose a book of torah (instructions) about man s path from down to up, from our world to the spiritual world. he described the way in general terms, and for the first time in history, the system of the worlds was described in a literary tongue. kabbalists use four languages to describe the upper world to humanity: the language of the bible (histo

e for knowledge, based on self-awareness and the attainment of the upper world. other religions, however, are built on self-restriction and abstemiousness. t h e wo r l d, r e l i g i o n s a n d t h e s c i e n c e o f k a b b a l a h q: upon multiple readings of your books, i noticed that certain places in the text seemed very familiar. when i tried to analyze them, i became convinced that some kabbalistic concepts form the basis of various global religions. though kabbalah is not a religion, it seems t h e w i s d o m o f k a b b a l a h 71 to have the potential to unite the more progressive representatives of global religions (a topic frequently discussed in the vatican. do you foresee such a possibility? a: kabbalah is not intended to unite religions, since it has nothing to do with t

or another kabbalist. however, nothing will help until you, too, see from the beginning of the world to its end. the kabbalist mastering a certain spiritual level sees, feels and bonds with everyone on that level regardless of whether it already happened in our world or is yet to come. the spiritual world is everlasting; it is timeless. hence the commentaries on the torah, even those that are not kabbalistic, often are written along such lines as, abraham said k. but how could the author have possibly known what abraham said, if he never wrote it anywhere? the answer is, he knows it from having attained the same spiritual level that abraham reached when he said it! in fact, the answer to all questions can only exist in one s own attainment of the higher world. t h e w i s d o m o f k a b b

there will be a void and we will not be able to describe it. in spirituality, there aren t any bodies, there is no time, there is no distance and therefore spirituality is disconnected from the descriptions and inventions of mankind; spirituality is also disconnected from our structure, our nature and our senses. q: why can t i study kabbalah directly from the zohar? a: the zohar is an important kabbalistic book, but it is written in a concealed way, making it impossible to understand until a person is in t h e k a b b a l a h e x p e r i e n c e 74 the spiritual world. because of that, today we do not start with the book of zohar. instead, there are introductions and books of baal hasulam that teach us how to understand what is written in the zohar. the book of zohar is not a book throug

or made apparent to anyone. people who have not experienced it cannot feel or comprehend the explanations. it is a unique feeling and completely intimate, a sensation that is attained through the study of the wisdom of kabbalah. the wisdom of kabbalah is a method to discover and attain the spiritual world, advancing over many spiritual degrees, cycles, and spiritual states. although music can be kabbalistic, it is only a byproduct, just as there are byproducts to chemical processes such as a rise in temperature, decrease in pressure, etc. when we strive to attain a certain result, we will receive certain byproducts along the way. q: does that mean there is no kabbalistic music? a: a kabbalist can express emotions in music, in writing, by creating new teaching methods, or by presenting new

e wisdom of kabbalah. t h e w i s d o m o f k a b b a l a h 81 the souls that descend to our world are at various stages of development. some have not acquired a true desire for genuine kabbalah. there are also people who come to us, and later leave for orthodox religion. i believe we should let people choose their way for themselves. when i came to my rav, i said, i have studied with quite a few kabbalistic teachers. how can i be certain that this is my final stop? i was thirty-three at the time, and my life stretched ahead of me. my rav was already 75. he replied, i have no answer for you, it is something that a person feels in his heart. you should believe no one. and i advise you v what you feel in your heart is the most correct. that will bring you where you should go. but you must ne

LAITMAN M THE PATH OF KABBALAH

t aim, studies, corrects, and intensifies it. one constantly realizes that what seemed like the right aim yesterday now appears as disguised egoism. and tomorrow the student will again find that yesterday s aim was the wrong one, and so on. q: how do i know if my aim is right? a: indeed, how can we discern between wrong and right intentions? it can be done under the focused guidance of a group, a kabbalistic teacher, and books. the group is the first and foremost power. friends influence one another for better or for worse. the group should ultimately be comprised of people who are connected by spiritual laws from above. there are processes and movements in the group: apparent strangers can enter the group, and after some time they are no longer considered strangers. at the same time, peop

find new connections between the objects and the phenomenon of reality. the level of our development defines how perceptive we can be of that part of the world of ein sof that we can feel. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 73 there is no other way to want spirituality and awaken ourselves to the surrounding light except by studying in a group under the guidance of a kabbalistic teacher. it is the only way to take part in the acting out of the design of creation and shortening the process by which nature leads us to attain it. only the light can help us replace our egoistic attributes with altruistic ones. that is because our egoistic attributes stand as a barrier between the spiritual world and us. the surrounding light replaces our desire to receive with a d

e night there was a banquet at the rabbi s. he did not go to see the minister and did not get the job; he chose which was most important for him meeting the rabbi. t h e pa t h o f k a b b a l a h 114 rabbi ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts changes. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. contained within him was the entire history of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a p

pain that was suffered. agony neutralizes egoism because it brings the ego to a situation where it is willing to become nullified if only to stop the pain. a rabbi was once sent to an imprisoned man in russia. he was in a very poor mental state, without any knowledge of hebrew, but he wrote poems in hebrew about sublime spiritual states only a kabbalist could experience. of course, he did not use kabbalistic terms, but he experienced states of disconnection from our world. those experiencing clinical death also feel a higher spiritual state because they have gone through such extreme torments that the ego inflicted, they are enough to repel one from one s egoism. these torments make us start looking at ourselves from the side, and we begin to feel some spiritual sensation. however, that is

t into the part called toch (inside, interior. this is the part of the vessel where the reception is actually made (the sensation of the pleasure inside the will to receive. the light of wisdom (the pleasure) is then received with the intention to delight the creator. that intent is called ohr hassadim (light of mercy. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 169 in kabbalistic terms it would sound like this: direct light clothes the returning light, and the light of wisdom clothes the light of mercy. the vessel can receive only a small portion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why a part in it is filled with pleasure and a part remains empty. the part that remains empty

it in words because spirituality contains only feelings. therefore, the books of kabbalah are written in the language of the branches, when words of this world are used to discuss spiritual subjects. the spiritual world is an abstract, virtual place. there are only forces and emotions there, no bodies. the spiritual terms must constantly be renewed because we cannot understand a word of what the kabbalistic books speak of before we have an emotional connection with spirituality. the primary mistake people make is believing that there are kabbalists who teach that there is a connection between the human body and the spiritual vessel. they imply that the spiritual vessel somehow clothes the body, with each corporeal organ having a spiritual counterpart. according to that perception, if a pe

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro. a. e. waite in this connection as follows: 190. he who knows the mysteries of the two pillars, which are jachin and boaz, shall understand after what

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

inspiration than had been theirs since the days of moses. part of the mystic teaching belonging to them later passed into writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees of masonry that it has been supposed that kabbalistic students were responsible for the introduction of speculative masonry into our modern craft. the student of occultism does not hold this view, for he knows that our speculative rituals belong in substance to a far older past than the eighteenth century, and that they perpetuate the tradition of the jews, who derived it from the mysteries of egypt. he sees in the literature of the kabba

ved it from the mysteries of egypt. he sees in the literature of the kabbala a written and exoteric portion of certain teachings belonging to the jews, though handed down along an independent line, which may nevertheless have crossed that of our own craft and influenced it to some extent in later days. there is much in the kabbala which throws light upon our ceremonies and symbols, and a study of kabbalistic theosophy may be of both profit and interest to the mason. 300. the briefest summary is all that we can attempt here(*see the secret tradition in israel, the secret tradition in freemasonry, a new encyclopaedia, all by bro. a. e. waite) the literature of the kabbala represents a growth of many centuries under the influence of many types of thought- jewish, gnostic, neo-platonic, greek

LIBER ALEPH

arriage of thy lion with thine eagle. sixth, at the consumption of the eucharist accept this child, losing thy consciousness in him, until he be well assimilated with thee. now then do this continuously, for by repetition cometh forth both strength and skill, and the effect is cumulative, if thou allow no time to dissipate itself. h the book of wisdom or folly 87 gq de hac formula considerationes kabbalistic (qabalistic considerations concerning this formula) ehold moreover, my son, the .conomy of this way, how it is according to the tao, fulfilling itself wholly within thine own sphere. and it is utterly in tune with thine own will on every plane, so that every part of thy nature rejoiceth with every other part, communicating praise. now then learn also how this formula is that of the wor

LIBER MMCMXI NOTE ON GENESIS

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 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 [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

LIBER V VEL REGULI

es used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden 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

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ronage, a profoundly philosophical orientation, and a very elaborate system of symbolism. in arguing that masonry is simply "a club" one should explain why this particular club developed as it did. one of the obvious explanations for its rapid growth is that masonry was teaching and practicing something that was, at the time, of very widespread interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and 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

m 1717 until the last quarter of the 18th century. we do know a little. there certainly was "masonic activity" in england in the middle of the 17th century. the first speculative masons that we can identify positively are sir robert moray and elias ashmole. they were initiated into the order in 1641 and 1646 respectively, both in the north of england. both were closely involved with the hermetic/ kabbalistic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with con

re is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical world is a significant one. for ashmole "magick" aspires 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

s were involved in some sort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty ye

on des entrepreneurs modernes, an expose by louis travenol published in 1747.19 it is the first of several figure 3. plan of the apprentice fellow's lodge from la desolation des entrepreneurs modernes, by louis travenol, 1747 masonic diagrams that we will consider in some detail. for the moment, i would like to suggest that this is not simply an architectural picture. rather it is fundamentally a kabbalistic diagram. why? because in spite of what seems to be an ordinary structure, this is a picture of a staircase between two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring

sonry as we know it today finds its source in preston's work. there is a good deal of masonic pictorial material available in the last decade of the 18th century. figure 4, the frontispiece from a work called masonic miscellanies is typical; and it is of interest. like many masonic diagrams of the period, this seems to be a heterogeneous collection of symbols, but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

evels of the intellect of abba and imma now, within abba and imma (chochmah and binah) there are also ten sefirot. this is to say that in chochmah (abba) there are ten sefirot and in binah (imma) there are also ten sefirot. in general, the ten sefirot can be divided into three categories. the first category is the innermost of the ten. these are the mental faculties, chochmah, binah and da at. in kabbalistic texts these three are given the acronym chaba"d (when referring to keter, chochmah and binah the acronym kocha"b is used) the next three are the heartfelt emotional faculties chesed, gevurah and tiferet. these are given the acronym chaga"t. the third group is the most external. these are netzach, hod and yesod. they represent the external gut emotions. these three are given the acronym

ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of the talmud, this is called iyun (in depth analysis. there are two basic methods of study. the first is called iyun in depth analysis, and the s

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of the talmud, this is called iyun (in depth analysis. there are two basic methods of study. the first is called iyun in depth analysis, and the s

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

orah are revealed to the righteous, yesod directs its flux directly to malchut, these two being righteous, and then the vav with the hei ascend in the world of beriah as gfeminine waters h for malchut, and cause it to couple [with z feir anpin. this is thus a rectification for the evil coupling, in which the vav and hei are forced into the lower worlds to copulate there. gfeminine waters h is the kabbalistic imagery for garousal from below. h but when the opposite is the case, it causes a coupling below, and then there is no rectification [for this] until the root of the problem is rectified. there is a difference between the rectification required for those souls who issued through illicit seminal emission and that required for the vav-hei, which are the 11 spices of the incense. the nume

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 being used as the ideal archetype for reality. the main gprotoworld h or imperfect precursor of atzilut was the world of tohu. there is thus a thematic connection between the kabbalistic world of tohu and the notion of the gtwo thousand years of tohu h that preceded abraham, and in fact, the two thousand years of tohu are a manifestation in this physical world of the world of tohu in the spiritual dimension. in other words, the course of history in our physical world mirrors the spiritual course of ghistory h (in quotes because this ghistory h occurs outside the creati

kva, and there are others of the opinion that they are [manifestations of] netzach and hod [of ima, and there are still others of the opinion that they are [manifestations of] abba and ima. according to the sages, the two cherubs represent the pairing of g-d and the jewish people. when g-d is pleased with us, the cherubs faced each other; when not, they miraculous turned away from each other. the kabbalistic archetype for the gromantic h dynamic of union and estrangement is the relationship between the partzufim of z feir anpin and nukva, whose union is intermittent, and depends upon the behavior of the jewish people, whose souls are derived from nukva. the more gmature h partzufim of abba and ima do not undergo such vicissitudes in their relationship, and their union is constant. inasmuch

nifestations of] netzach and hod that entered z feir anpin. the sages state that the cherubs on the ark-cover had the faces of a child.1 the zohar states that three times a day, during the daily prayers, the cherubs would miraculously spread their wings, and at that time, when the jews experienced expanded, mature consciousness, their face would change from that of a child to that of an adult. in kabbalistic terms, mature consciousness is the presence of the mentality of ima in z feir anpin. the facet of ima that can enter z feir anpin is its netzach and hod, as we have explained previously. about this, it is said, gand spread over us the shelter of your peace, h2 referring to the shelter of solomon. the word for gpeace h (shalom) is closely related to the name solomon (shelomo. this refer

riple duty (1) it means gbecome great, h which here means become transformed from a 34-letter filling of filling to a 35-letter one (2) it alludes to the number 34 (dal) in its second syllable (3) the extra-large yud it begins with indicates that this transformation is to take place by inserting the yud where it is initially missing. such multiple entendres are frequent in the rich texture of the kabbalistic understanding of the holy text of the bible. the arizal will now demonstrate how the word yigdal alludes to both levels of filling in, the first filling and the filling of the filling. the word yigdal may be seen to be composed of two numbers, 13 (yud-gimel) and 34 (dalet-lamed. the name adni in this verse refers to the simple name itself; gthe power of adni h refers to the filling and

kingdom, and some into the articulate animal kingdom. thus, our sages state that gthere is no blade of grass [below] that does not have its spiritual angel above it, which activates its growth. h10 this refers to the sparks that fell; they are the agents that cause everything to grow until a human being comes along and elevates them by separating the good from the evil. here again we see that the kabbalistic definition of evil (which simply articulates the jewish definition of evil in the context of mystic cosmology) carries none of the stigma of perniciousness the word connotes in western culture. evil is simply that which does not promote divine consciousness, or is antagonistic to it. yes, evil is bad and harmful, but only because it obstructs divine consciousness, not because there is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

attention to the key of the universe. these ideas are symbolically resumed in the representation of the twenty first key of the tarot, in front of you. within the oval formed of the 72 circles, is a female form, nude save for a scarf that floats round her. she is crowned with the lunar crescent of isis, and holds in her hands, two wands. her legs form a cross. she is the bride of apocalypse, the kabbalistic queen of the canticles, the egyptian isis or great feminine kerubic angel sandalphon on the left hand of the mercy seat of the ark 160 the golden dawn: volume i1 book l b o <80> the wands are the directing forces of the positive and negative currents. the seven pointed heptagram or star alludes to the seven palaces of assiah; the crossed legs to the symbol of the four letters of the na

ROBERT KIRK WALKER BETWEEN WORLDS

een extensively covered elsewhere.[4] http//www.dreampower.com/kirk_wbw/pg_1.htm (3 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) more or less contemporary with dee was the famous astrologer, doctor of medicine, and prophet, michel de notre- dame, nostradamus. the techniques used by nostradamus were clearly defined in his own words,[8] and far from being a hermetic or kabbalistic system, as we might expect from a jewish (converted to christian) doctor, he uses a system of prophetic inspiration that may be traced back to both the classical greek and roman and ancient celtic world. we shall return introduction 5 to this tradition again, for there are many implications of it in kirk's book, and it is also found clearly described in the twelfth- century works of ge

be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings, and in the preface and centuries of nostradamus, neither of which has, at first glance, any overt connection with collective or racial or folklore traditions, though the connections are present upon a deeper level than that of literary derivation

adjustment of perception in humanity. kirk asserts elsewhere that though the subterranean people can see us, we cannot easily see them (pages 47-48. conversation or direct contact with your co-walker is one of the chthonic magical techniques, found in underworld or shamanistic initiation worldwide. it has its mirror or reflex in the technique of conversation with the holy guardian angel, found in kabbalistic and christian mysticism, and featured in esoteric ritual and contemplative training. page 24. these subterraneans eat but little in their dwellings, their food being exactly clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths. the subtle nature of the fairies and their means of nourishment are furth

RUBY TABLET OF SET

ner that i was forced to fully explore it in relationship to am-ut. in the center of the card is an outburst of flame in the shape of the tree of life. contained within this fire of existence is all that is. the beginning and the end, thesis and antithesis. each flame of this tree of life is in the shape of the hebrew letter yod. let me make it clear that i am not a kabbalist. but, because of the kabbalistic symbolisms inherent within the card, i had to explore these particular relationships. i found out that the letter yod is the foundation for all the other letters of the hebrew alphabet. it is the underlying relationship which brings, upon personal study, a cohesiveness and relationship to the concepts of the tree of life. it is therefore the first and hidden impulse. all else are vario

g, an extension. lesson 18- a summary of the first reading. appendix i- 15-card probabilities. table 1: alchemical correspondences of the tarot suits and court cards. table 2: achemical sub-elemental correspondences of the court cards. table 3: traditional numerological symbology. table 4: correspondences between kaballistic sephiroth and the numbered tarot cards. table 5: correspondences between kabbalistic paths and the atu. figure 1: sample record layout. figure 2: sample record layout, by position. figure 3: wasserman layout diagram. figure 4: first reading using the wasserman layout. figure 5: first reading, alternate diagram. figure 6: wasserman layout diagram. figure 7: extended wasserman layout diagram. figure 8: first reading, extended, diagram 1. figure 9: first reading, extended

, nor a ready numerological interpretation of atu xii through xxi. while we can examine these cards numerologically, our interpretations will often tend to follow kaballistic lines. you will find that the kaballah and numerology present different and often contradictory interpretations of the numbered cards. this can cause difficulties for the beginning student. in some readings you will need the kabbalistic interpretation of a card, and in others you will need the numerological interpretation. practice, and the development of your sense of ma'at, will let you determine when to use the numerological interpretation and when to use the kaballistic interpretation. until then, all you can do is examine interpretations and see which one fits best. much of cavendish's discussion on numerology ce

ion of the 10.w in the lower right section. the conclusion of this upper right section is that the currently comfortable job will become less comfortable, more challenging, and eventually destructive for the querant. 56crowley's interpretations of the cards very often seem to be heavily slanted towards the kaballah rather than towards numerology. while this is understandable and acceptable from a kabbalistic scholar, and one who went to great lengths to keep his book of thoth consistent with the kabbalah, we must remembet hsi tendency of crowley's when we research the meanings of cards in the book of thoth, and we must not let ourselves be swayed from the more accurate interpretations. lesson 16. your first reading, final section having examined the querant's future in his current job, let

SABBATIC KABALA OF THE CROOKED PATH

adder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood

rtance must be stressed on the concept of love in this cell. the ultimate adoration a nd humbleness in fore the path of initiation and before the eyes of the gods are taken on as a necessity and a sheer want born from the virgin-will of the mage. the other construction in this cell is the solar fasette found in the letter tzaddi which means fish-hook, but is also connected to the star through its kabbalistic connotations. in lurias initatic system the rabbi of the mysteries was honoured with the title tzaddiquin. further this cell reflects the influence of aries, which in the tarot has been given the domain of the emperor. this explains the warrior like flavour of the cell and the solar influences of the cell. the formulae of zayin is captured in the formulae of the opposer as well as in i

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

ormer sovereign grand commander of the scottish rite wrote "one is filled with admiration, on penetrating into the sanctuary of the cabala."6 just how much masonry owes to the cabala is illustrated by study of the knights of kadosh degree (30. ed decker, director of free the masons ministries, reports that the trappings of this degree ritual are "overtly sinister" and incorporate a "high level of kabbalistic symbolism" when one is surrounded by black curtains, skulls, and a coffin with a shrouded knight speaking forth from within, it doesn't take a spiritual giant to discern that this is not a godly organization!7 confirming decker's findings, medical doctor james l. holly, a christian who has done great works in exposing freemasonry, in his outstanding volume, the southern baptist convent

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

day gather at his deathbed and hail him as their father. lilith, according to the midrash, preys not only on males as they lie sleeping, but also upon mothers who have just given birth, as well as their newborn babes. amulets of protection against the approach of lilith may be found in many traditional jewish bookstores. the plural form of lilith in hebrew is lilim, which is found in talmudic and kabbalistic literature as a term for spirits of the night. sometimes the word lilith is translated as night-owl, which would seem to refer to lilith, the succubus, having wings and being capable of flight. sometimes, according to hebrew scholars, the term lilith represents wind-spirit, and in hebrew the word for spirit (ruach) also means wind. lilith is often depicted as a beautiful woman with lon

form of enlightenment and the goal of taoist meditation. the upanishads of india give a detailed description of the psychology of meditation as being the way to control the physical senses and actions, thereby freeing oneself from the bondage of the external world. the upanishads speak of the cultivation of a one-pointed mind through meditation as being the prelude to attaining god consciousness. kabbalistic literature and teachings, as well as biblical references to prayer and meditation throughout both the old and new testaments, cite setting self apart from the masses and going to a still, quiet place within and without as a source of mystical communication with god. the process of meditation, whether spiritual or secular, is most often described as simply being a way of learning to sti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

n. kabbalists affirm that the elect shall discover in the ancient texts whatever they choose, and they have the right to assert that the things they discover had been in the sacred scriptures from the beginning. letters and numbers, the kabbalah teaches, are not merely signs invented by humans to record things, events, and thoughts, but are in themselves reservoirs of divine power. hebrew, in the kabbalistic sense, is a universal language, capable of restoring to humankind the universal understanding that existed before the confusion of tongues at the tower of babel. it is interesting to note that the greek school of neo-pythagorean philosophers also understood numbers and letters to be divine things endowed with supernatural powers. the kabbalah began to emerge as a text of power and infl

.1961) introduced the kabbalah to the psychotherapeutic community and spoke highly of its value in achieving a sense of wholeness with the universe. study of the kabbalah underwent a dramatic rebirth of interest in the 1960s when there was both a resurgence of jewish spirituality and an interest in the mystic teachings of the kabbalah by many individuals in the new age movement. the appeal of the kabbalistic teachings to those seekers in the new age lay to a great extent in the understanding that god fs essence may emanate through various realms of existence and that each human may draw from that supreme power to help bring the act of creation to its final perfect state. many kabbalistic groups sprang up around the country utilizing the ancient teachings to assist their members to achieve

THE MAGICIAN S KABBALAH

ists 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 first century school of jewish mysticism termed "merkabah, meaning "chariot. these mystics utilised secret methods of "spiritual ascent" in order to attain m

ate 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 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. th

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 development of kabbalah came with the formation of the hasidic movement in the mid 1700's, based around the rabbi israel, more commonly known as the baal shem tov (1698-1760, which means "master of the word, a high mark of respect in kabbalism. having briefly examined the development of kabbalah w

nificant points at which it passed through to the occult tradition, particularly in europe, and thence to the modern magician. the kabbalah and its teachings passed across into the magical philosophy primarily by transition through medieval christian thinkers who saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime s

oubtedly the publication of christian knorr von rosenroth's (1636-89 "kabbala denudata" in latin in 1677 and 1684, which provided translations from the zohar and extracts from the works of issac luria. it was this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultis

apping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalist

THE PATH OF KABBALAH

orrects and intensifies it. he constantly realizes that what seemed like the right aim yesterday, now appears as no more than disguised egoism. and tomorrow he will yet again find that yesterday s aim was the wrong one, and so on and so forth. q: how do i know if my aim is right? a: indeed how can we discern between wrong and right intentions? it can be done under a focused guidance of a group, a kabbalistic teacher and books. the group is the first and foremost power. friends influence one another for better and for worse. the group should ultimately be comprised of people who are connected by spiritual laws from above. there are processes and movements in the group: apparent strangers can enter the group, and after some time they are no longer considered strangers. at the same time it ha

is thoughts will grow deeper and he will find new connections between the objects and the phenomenon of reality. it all depends on the level of one s development, which defines the range of his perception of that part of the world of ein sof that he can feel. there is no other way to want spirituality and awaken on yourself the surrounding light, except studying in a group under the guidance of a kabbalistic teacher. it is the only way to take part in the acting out of the design of creation and shorting the way in which nature leads us to attain it. only the light can help us replace our egoistic attributes with altruistic ones. that is because our egoistic attributes stand as a barrier between the spiritual world and us. the surrounding light switches our desire to receive with a desire

office. but the same night there was a banquet at the rabbi s. the students did not go to see the minister and did not get the job; he chose which was most important for him meeting the rabbi. rabbi baruch ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts change. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. he contained within him the entire former life of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a

ffered. agony neutralizes the egoism, because they bring it to such a situation that it is willing to become nullified if only to stop the pain. a rabbi was once sent to an imprisoned man in russia. he was in a very poor mental state, without any knowledge of hebrew, but he wrote poems in hebrew about such sublime spiritual states, that only a kabbalist could experience. or course, he did not use kabbalistic terms, but he experienced states of disconnection from our world. a person experiencing clinical death also feels a higher spiritual state because he goes through such torments that the egoism inflicts on him, that they are enough to push him away from his egoism. these torments make him start looking at his himself from the side, and he begins to feel some spiritual sensation. however

fter the decision in the rosh has been made, the vessel receives the light into the part called toch (inside, internality. this is the part of the vessel where the reception is actually made (the sensation of the pleasure inside the will to receive. the light of wisdom (the pleasure) is then received with the intention to delight the creator. that intent is called ohr hassadim (light of mercy. in kabbalistic terms it would sound like this: direct light clothes the returning light, and the light of wisdom clothes the light of mercy. the vessel can receive only a small portion of the light that stems from the creator because the screen doesn t have sufficient strength to receive all of it. that is why there is a part in it that is filled with pleasure and a part that remains empty. the part

erefore, the books of kabbalah are written in the language of the branches, when words of this world are used to clarify the spiritual terms. the spiritual world is an abstract, virtual place. there are only forces and emotions there, no bodies. the spiritual terms must constantly be renewed, because before we have an emotional connection with spirituality, we cannot understand a word of what the kabbalistic books speak of. the primary mistake people make is that there are kabbalists that teach that there is a connection between the human body and the spiritual vessel, as though the spiritual vessel somehow clothes the body, and each corporeal organ has its spiritual counterpart. according to that perception, if a person makes a physical gesture, any physical gesture, there is some spiritu

TYSON DONALD NEW MILLENNIUM MAGIC

of the cross on his or her own body from the right shoulder to the left shoulder. this is due to the way golden dawn magicians applied the kabbalis- tic tree of the sephiroth to the human body. in the golden dawn, the left side of the tree was applied to the right side of the body of the magus, while the right side of the tree was applied to the left side of the magus. thus, in the ritual of the kabbalistic cross, which is the most fundamental rit- ual procedure of golden dawn magic, when the magus traces the arm of the cross on his or her body, as the right shoulder is touched the hebrew words "ve-gebu- rah (and the power) are spoken, and as the left shoulder is touched the words "ve- gedulah (and the glory) are spoken. geburah is the name of the fifth sephirah, located on the left side

roy the ability of paper to fulfill its reason for being, which is to enclose. the physical objects can be replaced by the active elemental principles of fire, water, and air. water puts out fire by smothering it; air triumphs over water by evaporating it; and fire consumes air to feed itself. a model of this circular motion can be observed in the lower seventh, eighth, and ninth sephiroth of the kabbalistic tree, where the motion proceeds in a clockwise direction: each of the three principles triumphs over another, yet no principle is exalted over all. the element that defeats another is itself overcome by the element defeat- ed by the vanquished. this can be considered in relation to the three faces of god, when viewed within freud's paradigm of psychosexual development. the child born o

lieving human awareness resides in the head. the ancients believed the soul lay in the liver. in tibet the unenlightened believe the point of awareness rests in the heart. all opinions are correct, all are incomplete. the self exists throughout all perceived forms, for it can know nothing beyond what it is. it may help to understand the chakras by relating them graphically to the sephiroth of the kabbalistic tree. the tree is made up of ten sephiroth, or ema- nations of the unmanifest, arranged in three columns. if the columns are united, the right and left being drawn together to overlap in the center, the result is seven spheres of reality that correspond to the seven chakras along the spine: 0 kether a@ crown 0+ 0 chokmahibinah ci* brow 0+ 0 chesedigeburah 0? throat 0 tiphareth+ heart 0

. agrippa, in turn, got this set of magic squares from an unspecified older source. saturn is assigned to the order three square (3 x 3) because this square is the smallest possi- ble magic square-there is no order two (2 x 2) magic square. that is why the tra- ditional number associated with saturn, the first planet, is three; and that is why saturn is placed on the third sephirah, binah, on the kabbalistic tree. all other supposed reasons for these assignments are rationalizations after the fact. the natural correspondence that exists between the seven levels of the tree of the sephiroth and the seven chakras of the body is not common in western magic, but its possibility was recognized. gareth knight, an authority on golden dawn magic, observes that the tree can be divided into a sevenf

bad kings. james the first of england was one such. the father-son aspect is revealed in the conqueror. his element would be air of fire-an explosive mixtureand his instrument the sword of rods-spear of war. this aspect combines the will to rule with the energy to conquer. its weakness is an immaturity that may lead to rash acts. on the human level it is alexander the great. the sephiroth of the kabbalistic tree illustrate graphically this three-times- three division and also show that the second and third trines are reflections of the first perfect trinity. notice in the illustration below that the trines are reflected ver- tically (top to bottom) and horizontally (left to right. this is confirmed by the numbering of the sephiroth. on the outer pillars between the first and second trine

opher's stone, is based on the decimal equivalents of the divisions of seven'/7,2/7 'y7, and is completely described by p. d. ouspensky in his work in search of the miraculous. serious stu- dents may wish to consult this work. t he decagram can be drawn in two ways. the common decagram is made of two interlocking pentagrams, one pointing up and the other down. it accords with the structure of the kabbalistic tree of the sephiroth, which has an upper and lower division into five and five. it also has correspondence with the bilat- eral symmetry of the body, particularly the human hand and its reflection. the uni- cursal decagram is drawn with a single line and is used for invoking and banishing the powers represented by the points, as well as for forming the ritual circle. it might be suppo

TYSON DONALD SOUL FLIGHT

ie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has other associations or correspondences that can be used to link a part of the body with an astral plane or environment. for example, seven of the sephiroth

g the image of a card, a member was expected not only to attain a mysti- 194. lkvi, history of magic, 240. chapter twelve: the tarot 199 cal understanding of the meaning of its symbolism, but also to be able to project consciousness into the astral plane represented by the card, in order to converse with the spiritual beings that lived there and to learn to command them. this was done by means of kabbalistic divine names that were vibrated in a special way on the breath, so that they resonated in the chest and in the bones of the head. dion fortune wrote: when one is deeply moved, and at the same time devotionally exalted, the voice drops several tones below its normal pitch and becomes resonant and vibrant; it is this tremor of emotion combined with the resonance of devotion which constit

d the names and their translations as they were used by the golden dawn, even though not all of them are perfectly accurate. some of the divine names are compound. because 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 a

ppear somewhat odd, or a bit abstracted. fairies of the common laboring classes tend to be short and stout of body, with dark skin. those of the ruling class are taller, equal in height to human beings, and have generally fairer skin and hair. fairy society is similar to human society, but maintains the social structure that existed centuries ago in europe. chapter sixteen: astral guides 285 in a kabbalistic sense, fairies dwell below the surface of the lowest sephirah called malkuth, the sphere of the four elements. although much more benign that most other subterranean spirits, we know that they are infernal or chthonic because their dwelling places are under hills beneath the ground. on its surface, the astral world of malkuth is almost indistinguishable from the common physical world o

TYSON DONALD THE MAGICAL WORKBOOK

zation 111: astral temple .64 contents ix exercise 20 projection of the will i: affecting an object .68 exercise 2 1 projection of the will 11: affecting an element. 71 exercise 22 projection of the will 111: affecting a living being .74 exercise 2 3 aura awareness .81 exercise 24 groundng and centering .86 exercise 25 vibrating names of power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 ritual of the rose cross .i65 exercise 35 creating a vortex. 183 exerc

dern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i

els randomly on its own at irregular intervals ranging from a few seconds to half a minute. prior to my projection of occult force, the tuner had been working perfectly. this erratic behavior continued even after i removed the remote control from the room. turning the tuner off and unplugging it to reset it had no effect. of course, the tuner was completely worthless following the experiment. the kabbalistic cross e llminate any visual distractions from your field of view on the eastern side of your practice chamber. face east and assume the standing posture, with feet together, arms at your sides, and spine and head erect. gaze straight ahead and focus your eyes on the distant horizon that lies beyond the wall in front of you. take several deep, slow breaths and calm your thoughts. visual

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

f your skin, then cause your expanded astral form to shrink down to the dimensions of your physical body. close your eyes for several seconds to rest them. take a deep breath and let it out slowly. press your hands to your face and draw them down and around your chin as though sliding off a skin-tight mask. relax from your standing posture to continue with your normal day. commentary the original kabbalistic cross or one of its numerous modern variants is commonly employed for centering at the beginning of rituals. it is among the most important techniques of magic, and was created over a century ago for use in the ritual practices of the golden dawn. there are differences in the details of this formula from group to group-perhaps inevitable, since it is described only in skeletal form in

ices of the golden dawn. there are differences in the details of this formula from group to group-perhaps inevitable, since it is described only in skeletal form in the original order papers, and is impossible to reconstruct with perfect assurance using only this description. in my own ritual work i have evolved several variations, all effective. in addition to the basic gestures and words of the kabbalistic cross, visualizations are included in the exercise to empower it and make it more meaningful to beginners. after the exercise has been diligently performed on a regular basis, the amount of visualization can be reduced without lessening the effectiveness of the exercise. all of the hebrew words are to be vibrated with a single exhalation of breath. greater energy can be generated, if d

TYSON DONALD THE POWER OF THE WORD

between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which were created by the christian kabbalists of the renaissance to supplant ihvh, are examined in both a theoretical and practical way, and their vital role in the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike. not only are they of great practical value in ritual magic, but they support the theory of an underlying connection between dee's

that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place-in other words, for priests in the temple. in their own language the jews referred to the name as shem ha- mephoresh (w?15?3d;1w" the distinctive excellent name" this designation 2 tetragrammaton is often assigned by occultists to the seventy-two names of three letters extracted by kabbalistic methods from three verses in exodus, but it more properly belongs to tetragrammaton itself. in biblical times, the name was known to the common people and was used in a form of greeting not unlike "god be with you" as early as the fourth century before christ, its use was suppressed. the reason for the restriction of the name is not known. possibly it was to avoid profanation of the na

pace itself is composed of the letters of ihvh. only three letters of the name are employed, not all four, because it is possible to permute three letters in six different ways, and in three-dimensional space there are six fundamental directions-up, down; before, behind; left, right. this is sufficient, because there are only three different letters in the name, the h being repeated. in the later kabbalistic theory of the zohar, which was written centuries after the sepher yetzirah, the relationship between tetragrammaton and the creation of the world became more complex and specific. to understand this relationship, it is necessary to say a few words about the doctrine of emanations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to

idea of their structure, and ignorance makes error inevitable. the term banner has here been loosely applied to all permutations of tetragrammaton, because this is the usual practice in western magic. however, i should point out that it is more correct to refer to each group of three forms that begin with the same letter as a banner, and to call each individual permutation a seal. thus, in proper kabbalistic terminology, the three seals ihvh, ihhv, and ivhh jointly compose the first of the four banners (see gikatilla, gates of light, harper collins, 1994, p. 233. because the focus of this work is magical, i have chosen to follow the occult practice and call each permutation a banner. understandtihneg n ame t he letters of tetragrammaton designate the four essential principles that form the

lah, reuchlin maintained that the truths of christian doctrine could be proved and, more than this, that all occult secrets could be laid bare. the importance of pentagrammaton was further enhanced by the venetian francesco giorgi (1456-1540, who, in his book de harmonia mundi (on the harmony of the world, published at venice in 1525, demonstrated the ideas of pico and reuchlin through the use of kabbalistic numerology. these christian kabbalists and others who followed in their footsteps were greatly aided by several jewish scholars who converted to christianity, such as flavius mithridates, who translated many kabbalistic texts for pico, and paulus ricius, the private physician to the german emperor maximilian, who published rabbi joseph gikatilla's influential portae lucis (the gates of

"banishing" sigil of the merciful angel is the invoking sigil of the severe angel. whether a sigil invokes or banishes depends upon whether it is used first or second. either sigil invokes when used firstbut they invoke different spirits, and opposite forces. it would be useful in practical magic if we could find names for these twenty-four spirits under the banners of tetragrammaton. there is a kabbalistic rule for determining the names of angels from the bible, which is given by cornelius agrippa: the general rule of these is, that wheresoever anything of divine essence is expressed in the scripture, from that place the name of god may rightly be gathered; but in what place soever in the scripture the name of god is found expressed, there mark what office lies under that name. wheresoev

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

iene un sahumerio maravilloso. esto s lo se debe utilizar para invocar a los dioses de la medicina cuando se necesita curar alg n enfermo. entonces ellos acudir n al llamado. 24 the sulfur (fire) totally burns without leaving any residuals. sulfur is the shin of the zohar. the water (the ens-seminis) is the mem of the zohar. by means of successive transmutations, 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, wi

as. cantadlo as: inri enre onro unru anra. se canta silabe ndolo as: iiinnn rrriii (clarividencia) eeennn rrreee (clariaudiencia) ooonnn rrrooo (coraz n intuici n) uuunnn rrruuu (telepat a plexo solar) aaannn rrraaa (chacras pulmonares recordaci n de pasadas encarnaciones) el gran hierofante jes s el cristo cantaba estos mantrams en el laboratorium oratorium de la pir mide de kefren. 52 the seven kabbalistic signs of the planets are: moon: a globe sliced by two half moons. mercury: one caduceus and the cynocephalus11. venus: a sexual lingam. sun: a serpent with the head of a lion. mars: a dragon biting guards of a sword. jupiter: the flaming pentagram or the eagle's beak. saturn: a limping elder, or a serpent entwined on a helicious12 stone. the seven pentacles [talismans] have the power o

re este arquetipo divino. en el centro del signo del infinito existe un tomo divino. las nueve esferas de vibraci n at mica se enfocan conc ntricamente en este tomo del genio de la tierra. el santo ocho resplandece de gloria en el centro de la tierra. 65 in the center of this holy eight the central atom is found, which is where the nine spheres of universal vibration are focused, that is the law. kabbalistic traditions kabbalistic traditions tell us that adam had two wives, lilith and nahemah. it is stated that lilith is the mother of abortion, homosexuality and all crimes against nature in general. nahemah is the malignant and fatal beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedd

f the heart, which is where the cosmic divine mother abides. the disciple must beseech the sephirah, the mother of the sephiroth; begging her to take him out from his physical body and take him to the different departments of the kingdom in order to study the sephiroth of kabbalah directly. the disciple must pray and meditate abundantly on the divine mother while mentally vocalizing the following kabbalistic mantras "lifaros lifaros licanto ligoria" vocalize these mantras by syllabifying15 them. if you carefully observe the intelligent phonetic structure of these mantras, you will see the three vowels i.a.o. of the great mysteries. i.a.o. is hidden and combined in these sacred mantras of kabbalah. the disciple must become drowsy while mentally vocalizing these four kabbalistic mantras. it

iar ese libro. 135 when we discover and profoundly comprehend a defect in all of the levels of the mind, then this defect disintegrates itself. each time a defect is disintegrated, something new occupies its place: be this an esoteric password, a mantram, a cosmic initiation, an esoteric degree, a secret power, etc. this is how we fill ourselves, little by little, with true wisdom. arcanum 21 the kabbalistic addition of this arcanum gives us the following result: 2+1= 3. one is the father (kether, two is the son (chokmah, three is the holy spirit (binah: this is the resplendent dragon of wisdom within any human being that comes into the world. anyone who achieves the dissolution of the psychological i (the fool of the tarot) incarnates his resplendent dragon of wisdom. whosoever incarnates

WESTERN MANDALAS OF TRANSFORMATION SR AL

ludes the sephiroth chesod and geburah (whose colors combine to make purple, or yesod's color on the tree) as well as tiphareth. this triangle represents the emanation of created forces, which in qabalah are called elohim. their association with the moon hints at the creative powers of reflection, and in this sense can be compared to the moon's reflection of the sun. there are many ancient jewish kabbalistic rituals which celebrate the joining of sun and moon, or tiphareth and yesod. in hebrew the word for moon is levanah, which means beautiful heart (lb nh. in greek, the word mathesis, which means disciple, also has a numeration of 369. it has a particular reference here to adeptship, or the development of full discipleship in the figure 11-n figure 11-o figure 11 p: agrippa's kamea with

ng phenomenon to be observed is that the very name of daath is contained in daleth, as is yod in yesod when the paths are linked to the sephiroth in this way. remember that these eleven pairs can be reversed, i. e, every set of pairs can be read backwards, which gives us 22 sets of pairs, or the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kabbalistic tradition that knorr rosenroth studied with great fervor there was a secret connected with these gates that related to the highest grade, known as the last (fiftieth) gate of binah. binah is here related to the great darkness (the first sephira one contacts on the other side of the abyss, and her last gate is said to be the most difficult, and one that only adepts can attain. the way t

WICCA WITCHCRAFT TODAY

. though the persecution had died down from want of fuel, they realised that their only chance to be left alone was to remain unknown and this is as true today as it was five hundred years ago. the great question which people ask is 'how do you know the cult is old' this would be easier to answer if i were permitted to print the rites in full. but i am familiar with most forms of ritual including kabbalistic magic, and they all have certain things in common and work by calling up a spirit or intelligence and commanding it to do their will. all the members stand in a circle for protection and are warned that if they leave the circle before the spirit is dismissed they may be blasted. this is sometimes varied by working in a graveyard and attempting to raise a corpse to get information from

he was a free-thinking diabolist and was the last man to start or invent a new religion: if he did, it would have been something on either diabolical or classical lines. nor do i think it could have been invented when england was governed by the c.a.b.a.l (the government of clifford, arlington, buckingham, ashley, and lauderdale, and learned men were all kabbalists; if they believed and worked on kabbalistic lines they were unlikely to have invented this. it is quite possible that the main parts of the cult might have been brought over from italy about the time of the renaissance or even later; but if they were, it would have been as a fully developed witch cult, which was then joined on to the local covens. i fancy that certain practices, such as the use of the circle to keep the power in

bly the witches took several of their ideas and certainly some of their tools. i have seen seven witches' swords; of these, four had apparently been made for sorcerers, according to the pattern prescribed in the key of solomon, with hebrew inscriptions on hilt and blade. there are two in the museum in castletown. other implements bear hebrew inscriptions and so seem to be connected with hebrew or kabbalistic magic. but stores do not cater for witches, and a poor witch has to get her tools as and how she can. there is also a great resemblance to what are now unimportant parts of freemasonry; but while the masonic working seems to be of little use, or in other words it does not work, the witch practice is most useful. everyone who has witnessed both is convinced that the one is copied from t

ve been, though i cannot see it as the direct conspiracy against christ it was said to be. tolerance had to be avoided at all costs; so the persecution began. there was so much that bigots and puritans detested, so they wiped witchcraft out. during the renaissance witchcraft might have been expected to revive; but at that time, though men's minds had suddenly become freer, they had also turned to kabbalistic types of magic, and learning had suddenly discovered many new types of poison. all this promised quick and easy effects which you could perform yourself. in england, in elizabeth's time, there was learning and more freedom of thought; but italian poisons arrived at the same time, and were used; also there seem to have been many outbreaks of ptomaine poisoning, due to more trade and imp

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

ith the aim of elucidating the corresponding aspect of temporality. in revising the lectures for publication, i have added two introductory chapters. the first outlines the philosophical sources that have shaped my own hermeneutical understanding of time, which, invariably, entails a temporal understanding of hermeneutics. the second offers a conception of temporality, culled from a wide range of kabbalistic texts, that serves as the backdrop for the specific analyses in the three chapters on alef/past, mem/present, and tau/future. i drew the material for my textual reasoning in the lectures almost exclusively xi from two anthologies that can be viewed as the bookends of the earliest period of kabbalistic literary activity, the twelfth to the thirteenth centuries: sefer ha-bahir and sefer

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 an embellishment of the rabbinic parable to the point that one can no longer distinguish between signifier and signified, mashal and nimshal.5 in the kabbalistic mind-set, there is no gap between signifier and signified, for every nimshal becomes a mashal vis -vis xii preface another nimshal, which quickly turns into another mashal, and so on ad infinitum in an endless string of signifiers that winds its way finally (as a hypothetical construct rather than a chronological occurrence) to the in/significant, which may be viewed either as the sign

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 beyond the scope of this chapter, 233 but su ce it to say that he drew from the wellsprings of jewish esoteric lore either directly from a compilation of material translated by christian knorr von rosenroth in kabbala denudata (sulzbach 1677 1684)234 or through secondary channels like friedrich christoph oetinger235 to formulate his logic of identity and indiff

, whose true pronunciation is unknown, consisting as it does of the pure, so-called silent letters (lauter sogenannten ruhenden buchstaben; literis quiescentibus, is the name of the essence that 36 chapter one is pure breath, pure spirit, or pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spirit, and will.241 the kabbalistic influence on schelling is even more conspicuous in his observation regarding the interchangeability of the angelic figure the angel of the countenance, mal akh ha-panim (der engel des angesichts) or the angel of the lord, mal akh yhwh (der engel jehovahs)242 and the divine essence.243 focusing exegetically on the theophany of god to moses at/in the burning bush (exod 3:2ff, schelling n

ion 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 whole and undivided unity comprising the eternal yes and eternal no, and thus it is improper to privilege one member of the antinomical pair over the other.246 nevertheless, it is evident that schelling ascribes priority to the negating force as the primal phase of divine autogenesis, the in

246 nevertheless, it is evident that schelling ascribes priority to the negating force as the primal phase of divine autogenesis, the initiating power that is the unconditioned and absolutely first beginning. 247 it is with regard to this issue that schelling s probable indebtedness to kabbalah, and especially to the teachings of luria, is perhaps most conspicuous. in language that resonates with kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

this lecture very important, as each tribe governed certain groupings of governors. the enochian names show that mathers was already doing work in this area. according to taylor, the lecture on the twelve tribes was introduced to the temple by campbell, who brought it back from england in the late 1920s. the information contained in it was reserved for members of the 6=5 or higher levels. 30 the kabbalistic association of the enochian aethyrs and their governors are from taylor's diary notes on campbell's lecture. taylor received the information from garstin. the associations were part of mathers' unpublished papers. figure 17 is a diagram of the twelve tribes drawn by mathers for his a. 0. order, which i copied from campbell's papers. the various governors given here are not the same as

e 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 kabbalistic application of the governors is one where the sephirah of malkuth is not included in each of the individual sephiroth, in much the same manner of the angels of the schemhamphoresch applied to a single tree of life. the names of the 91 governors are taken from the dee manuscript liber scientiae, auxilii, et victoriae terrestris and are derived from the tablets as shown in figures 7 thro

his 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 have drawn from the "sons of light" and the "son of the sons of light" from the holy seal dei aemeth, there ar

ove the bonorum hierarchy stands king camara and prince hagonel. they are a direct liaison with the ngeis of the dei aemeth the sons of light and the sons of the' 11.8 of light. in their hierarchal order these are: 108 sons of light: ih, isr, dmal, hecoa, beigia, and stimcul. sons of the sons: el, anm ave, liba, rode, hagonel, and ilamese. prince hagonel, in a lower form (that is, through a lower kabbalistic world) is the direct link that binds them to the holy seal. as such, either hagonel or camara can appear on any day, in any hour. because of their unique rank, there is some confusion with the original dee manuscripts. each king and prince govern a whole day, but their main seats of power are still within their respective hours of the day, as designated to them in the following pages

ls scarce know. this it is, blessed be his name for ever and ever so shall it do at thy commandment. without this ring thou shalt do nothing- blessed be his name that encompasseth all things, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be

becollie a doorway above the disk becomes a revolving sphere where the enochian letter appears. there are seven characters and they are from the so-called theban alphabet. could it be shol alcm? there was also written "nahusa calls" and "n" was afterwards said to be daemon" both visions undoubtedly relate to the element of earth. this is shown in the vision of the sphere group by venus and by the kabbalistic sephirah of malkuth. the interesting fact in the first vision is a name given in the enochian language which i had never consciously heard of before. i had to look it up in my enochian dictionary to find out what it meant. the next section of visionary experiences comes from the pyramid squares of the angels of the bonorum. these differ considerably from the pyramid squares of the elem

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

orm of work. there is a type of mind in which dramatic action is not merely uncongenial, but definitely repellent. but for those that can accept it, here is a beauty and impressiveness which they can find nowhere else. the enochian system never got the attention it deserved at whare ra, though it was the crowning point of the order teachings. ritual instruction however was a par excellence as was kabbalistic teachings. one individual, by the name of h. campbell, did manage to study it fairly extensively and was the one who kept enochian chess alive. campbell in his own right was quite a remarkable individual. he was the son of a wealthy grazier (rancher, who joined whare ra in its early days and fell under the patronage of dr. felkin. after felicin's death in the late 1920s, campbell went

ept down to a level that we can understand and direct, in accordance with order teaching methods. the final phrasing now calls on our auric bodies to open wider these channels of operation, while the formula ia0 (pronounced and fully vibrated as eeee aaaa 0000, is likened to a switch to bring down this energy in its fullest capacity. the ia0 formula is almost as complex as that of i.n.r.i. modern kabbalistic scholars such as scholem, have indicated that the 1a0 could possibly be a corrupt version of jao, a greek rendition of iau tzbauth taken from the lesser hekhaloth text. this also could equate to the godname of the sephirah of netzach. there is also evidence that thela0 was also an alchemical process whose meaning has been lost with time. the current order teaching considers that ia0 fu

es of power as well. out of all these currents, the most important of all is the thoth current; for without it the rituals become mere dramatic gestures. the z-1 document, prefaced by the general exordium, is a fair indication of the powers and duties of thoth. the following paper was a flying rolls paper issued out in the thoth hermes temple which also explains the function of the rituals from a kabbalistic concept. f l y i n g r o l l 3 7 kabbalistic soul and aura activation during ritual by now most of you will be familiar with the three main principles of the kabbalistic soul (neschamah, ruach and nephesch. the importance of understanding this principle is because during ritual, the link of the three aspects of the soul opens the gate to a tremendous source of energy. if we study how t

h, and neschamah, have linked together correctly. generally, imbalances in these ceremonies occur when the ruach has blocked off the power of neschamah, and in cases like these the onus is on the hierophant or another officer to bring them through. at the close of the ceremony the neschamah withdraws, and the ruach unbinds, leaving the nephesch revitalised and replenished. the order aspect of the kabbalistic soul cannot function correctly unless these three phases in our own beings are operating. the joining point is when our own ruach links with the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. chapter four enochian pronunciation in the past there has been a lot of criticism about the golden dawn's enochian pronunciation, based so

ust undertake to complete the journey in safety. the wands these wands are the same as those in the 5=6 ritual, but because they are well above the veil, their symbolism is altered to suit the level of the 6=5 grade. chief adept's wand this is the yechidah "the divine spark that is in me more than myself; the deepest layer of consciousness" this is one of the highest forms of manifestation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul) balanced between the forces of good and evil (the two serpents. second adept's wand his wand is the chiah or "essential will, the creative impulse of yechidah which through it attains its realization" on the tree, this is chokmah (wisdom) or masculine forc

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

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

th this body of mystical teaching there went a magic, the magic of the asclepius. in cabala, too, there was a marvellous body of mystical teaching, derived from the hebrew law-giver, and new light on the mosaic mysteries of creation. pico lost himself in these wonders in which he saw the divinity of christ verified. and with cabala, too, there went a kind of magic, practical cabala. hermetism and cabalism also corroborated one another on a theme which was fundamental for them both, namely the creation by the word. the mysteries of the hermetica are mysteries of the word, or the logos, and in the pimander, it was by the luminous word, the son of god issuing from the nous that the creative act was made. in genesis"'god spoke" to form the created world, and, since he spoke in hebrew, this is

d issuing from the nous that the creative act was made. in genesis"'god spoke" to form the created world, and, since he spoke in hebrew, this is why for the cabalist the words and letters of the hebrew tongue are subjects for endless mystical meditations, and why, for the practical cabalist, they contain magical power. lactantius may have helped to cement the union between hermetism and christian cabalism on this point, for, after quoting from the psalm "by the word of god were the heavens made, and from st. john "in the beginning was the word, he adds that this is supported from the gentiles "for 85 pico della mirandoi.a and cabalist magic trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word, and he acknowledge

he adds that this is supported from the gentiles "for 85 pico della mirandoi.a and cabalist magic trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word, and he acknowledged "that there is an ineffable and sacred speech, the relation of which exceeds the measure of man's ability."1 the marrying together of hermetism and cabalism, of which pico was the instigator and founder, was to have momentous results, and the subsequent hermetic-cabalist tradition, ultimately stemming from him, was of most far-reaching importance. it could be purely mystical, developing hermetic and cabalist meditations on creation and on man into immensely complex labyrinths of religious speculation, involving numerological and harmonic aspe

e cabala' as it developed in spain in the middle ages had as its basis the doctrine of the ten sephiroth and the twenty-two letters of the hebrew alphabet. the doctrine of the sephiroth is laid down in the book of creation, or sefer yetzirah, and it is constantly referred to throughout the zohar, the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to god and in their entirety they form his one great name- they are "the creative names which god called into the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the se

to the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the sephiroth and the ten spheres of the cosmos, composed of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hierarchies corresponding to the other hierarchies. there are also bad angels, or demons, whose hierarchies correspond to those of their good opposites. the theosophical system of the universe on which the infinite subtleties of cabalist mysticism are based is connected with the sc

anguage of god. creation from the point of view of god is the expression of his hidden self that gives itself a name, the holy name of god,4 the perpetual act of creation. in contemplating the letters of the hebrew alphabet and their configurations as constituents of god's name, the cabalist is contemplating both god himself and his works through the power of the name. the two branches of spanish cabalism are thus both based on the name or names; they are complementary to each other and' on the cabala, see g. g. scholem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of t

HAMIL THE ROSICRUCIAN SEER

o not immediately after death face their maker; but they enjoy a spiritual existence, according to their deserts. when they have passed so much time as is required to pass from one sphere to another, and have left behind them seven, they lose all recollectionofthe other spheres, and they are in the divine presence.20.-lsit sinful to use'thegiftofdiscerning spirits (cor. 12, v. 10) as practised in cabalism and crystal working?c.a.-itis wrong to use means for developing any mysterious powers that are forbidden by the lawsofgod;butthere are meansofforetelling things and knowing things belonging to other worlds consistent with the holy bible.thereis no evil in developing these to the extentofall power on earth.174therosicrucianseeri nextasked:-i.-maynoticor. ch.14,v.22-'whereforetongues are fo

MACNULTY W KIRK KABBALAH AND FREEMASONRY

early lectures seem simply to teach moral principles. the later lectures exhibit a quality which is directly relevant to our subject. a series of discussions upon factual matters which become more and more technical, abstract, and mystical. it is based on a metaphysical notion of king solomon's temple, which is looked upon as a sort of masonic university, with excursions into platonic theory and cabalism."24 in william preston and his work colin dyer offers this description of preston's personality "he was by nature impetuous. 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 march

MICHAEL W FORD THE VAMPIRE GATE

commanding presence which is a form of spell casting, to focus the will itself on the desired goal, to achieve a result. many daevas are directly related to the evil eye, thus is as well a symbol of ahriman. ghanamino [avestan/pahlavi] name of ahriman or angra mainyu, spelling from the denkard. occuring also as ganamino and akundag (from manichaean texts. hvhi reverse of ihvh, the name of god in cabalism. hvhi is the name of samael and lilith, the adversary the very name of darkness manifest. jahi [avestan/pahlavi] the companions/concubines of the yatu. an alternative spelling of jeh. jeh [avestan/pahlavi] a manifestation of the whore, az in zoroastrian lore. jeh is a consort of ahriman, the sorcerous daemon of shadow and darkness. it was she who awoke ahriman from his great slumber, that

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er, a newspaper reporter, an editor for a petrochemical magazine, a technical editor for two nasa contractors during the apollo missions, a typesetter, a free-lance writer and a practicing astrologer. he has never been to a writers'workshop, owns no cats, and is entirely ignorant of the martial arts. godwin believes in maintaining the open-minded, balanced attitude advocated by the middle path of cabalism. donald tyson of halifax, nova scotia, was born in 1954. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and

RUBY TABLET OF SET

ariably results. 11. these are fools that men adore; both their gods& their men are fools. this is a sharp and succinct statement concerning the inauthenticity of the prior religious systems of the world. crowley proceeded to disregard this admonition, needlessly encumbering his speculations and calculations concerning the book of the law with irrelevant myth-material from buddhism, hinduism, and cabalism. if the results were so often confusing and inconclusive, the beast had no one to blame but himself. 12. come forth, o children, under the stars& take your fill of love! crowley interprets this straightforwardly as a statement that sexual or artistic love should be indulged openly and innocently, and that an empathy with nuit will be one of the consequences. it may also be that one's visi

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 construction of a new symbol for each letter/number #ii-55 was later to prove crucial to

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree of life. although some groups such as the order of nine angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being a distortion upon the pagan ethos which lacked any absolute duality. this is indicated by the dual nature of the pagan gods, satanism- an examination of satanic black magic side 8 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an

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

oth, the third sephira, or triad, is deemed of feminine potency. formed as a triangle, it represents the "great productive mother, who copulates and is united sexually with the father" in effect, to cabalists she is the feminine form of "god."7 just as masons decry the equality of ordinary women, even denying women the opportunity to become a mason in most orders, so do orthodox jews who practice cabalism openly proscribe and limit women's rights. yet, we see that deeply hidden and imbedded in their secret doctrine, both masonry and cabalistic judaism revere and honor the great goddess, just as does roman catholicism in the form of mother mary. it may surprise male chauvinists, but the goddess, the consort of lucifer, the woman figure whose sign is the downward pointing triangle, reigns si

decade of the 21st century, the latest cure-all spiritual phenomenon seems to be the jewish cabala (or kabbalah. the cabala is not new, of course. it's been around for centuries. the cabala is actually ancient magic. it is an exotic blend of devilish, sometimes fanciful, new age mystical practices topped by a philosophical bent of jewish supremacism. orthodox judaism, or phariseeism, is rife with cabalism, and jewish rabbis are the cabala's greatest promoters. 420 codex magica celebrities and cabala the recent explosion in mainstream interest in cabalism is boosted by the many bigname celebrities who have recently been hawking cabalism as the miraculous answer to all of man's problems. an undercover bbc reporter who infiltrated a london cabala group witnessed singer madonna and guy ritchie

when he is made, ye make him twofold more the child of hell than yourselves (matthew 23:14-15. children of hell, that's what jesus called the jewish religious teachers. that was almost 2,000 years ago. well, guess what? the jewish religionists are even worse now, in the 21st century. they've had almost 2,000 years more to practice and perfect their evil religion. today, those who practice satanic cabalism and believe in the talmud are the children of hell a hundred times over. in codex magica we do not have the space to fully report on the almost unbelievably wicked talmudic and cabalistic religion of the jews. but it is important to understand that the horrific nature of the jews' religion lie in its man-made traditions. in reality, these traditions are satanic in origin. i refer especial

, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand signs and body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) and magical formulae, words o

ehind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublished manuscript for her upcoming book, the molten image, explains that the tarot cards of witches and occultists are of jewish origin and correspond with the 22 letters of the hebrew alphabet. finally, cabalism is pure illuminism because it teaches the secret doctrine that, ultimately, the

he 22 letters of the hebrew alphabet. finally, cabalism is pure illuminism because it teaches the secret doctrine that, ultimately, the higher level adept learns: that the holy serpent is the true god; that all the evil that a person does, through alchemy, is magically transformed into righteousness; and that, yes, lucifer is lord. satan is the true and only god. that is the essential doctrine of cabalism. magical signs of the jewish cabala 427 the star of david and the jewish utopia the symbol of the jewish six-pointed star, known as the seal of solomon and as the magen david, is the preeminent symbol of cabalism, but other symbols, signs, and marks also hold the interest of cabalists, including the pentagram or pentacle, the triangle, the circle, the sun, the obelisk, the yoni, and the d

WESTERN MANDALAS OF TRANSFORMATION SR AL

the scripture tells us that there are names written in heaven; why, it was said, should they be written there, if they be useless? through the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

were influenced by older traditions and may have had access to records and traditions that are now obscure. the recovery of these is, perhaps, the great question of modern occultism. but apart from this, modern occultism strains towards mysticism. it ignores ceremony and exalts the spiritual (see also gnosticism; neoplatonism) sources: hall, manly p. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. los angeles: philosophical research society, 1928. hartmann, franz. magic white and black; or, the science of finite and infinite life. london: george redway, 1886. reprint, new york: university books, 1970. maeterlinck, maurice. the great secret. london: methuen, 1922. reprint, new york: university books, 1969. shirley, ralph. occultists& mystics

FRATER TENEBROUS CULTS OF CTHULHU

compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit

GILBERT THE SORCERER AND HIS APPRENTICE

he great breath. and that flutter,thatfirst breath, was fivefold in the five tatwas.thefive tatwas, then, are manifestations of iswara the great breath, and bythemhe,thatisthe breath, created all things. iswara.'acccrding to any sanscrit dictionary, and according to the theosophic glossary, standsforthepersonal god, also the breath or the word; and you will see there the absolute coincidenceofthe qabbalistic and jewish, the christian and the buddhistic cosmogonies.'thewordwhich wasinthe beginning'-thereforeit existed before the. beginning 'by whom all things were made. and. this is made still clearer if you study the hebrew bible inthelightofmost modern philology; putting aside the vowel pointing, which has rather blurred. and obscured the sense, and also.the pronunciation of a great part

HINE P OVEN READY CHAOS

lly 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 alphabet of desire being a good example. a key to magical success is veracity of belief. if you want to try something out, and can come up with a plausible explanation as to how/why it should work, then it most likely will. pseudoscience or qabbalistic gibber (or both- it matters not so long as the rationale you devise buffers the strength of your belief in the idea working. i find that this happens a lot when i try and push the limits of how i try to do some magical action that i haven t tried before. once i come up with a plausible explanation of how it could work in theory, then of course, i am much more confident about doing, and

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have

ook of creation (sefer yezirah) from the cairo genizah and its re-creation among the haside ashkenaz, in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schaefer (t bingen: mohr siebeck, 2005. dissertations: blickstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248- c.1322. ph.d. dissertation, new york: jewish theological seminary, 1983. blickstein treats the philosophical-qabbalistic period in gikatilla s development, concentrating on his ginnat egoz, which is fundamentally a commentary on sy this, in contrast with gikatilla s later theosophical-qabbalistic period which produced sha are orah, gates of light. bro

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

h studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in the prophetic kabbalah of abraham abulafia, h in perspectives on jewish thought and mysticism, edited by a. ivry, e. wolfson, and a. arkush (1998. 2. b. joseph gikatilla. blickstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248-c.1322. phd dissertation, new york: jewish theological seminary of america, 1983. bokser, ben zion. the jewish mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2:

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

amic 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 practice of alchemy: part two the hermetic and alchemic

tano vallis novi the chemical marriage bacon, shakspere, and the rosicrucians the cryptogram as a factor in symbolic philosophy freemasonic symbolism mystic christianity the cross and the crucifixion the mystery of the apocalypse the faith of islam american indian symbolism the mysteries and their emissaries conclusion the secret teachings of all ages an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy being an interpretation of the secret teachings concealed within the rituals, allegories, and mysteries of all ages by manly p. hall san francisco printed for manly p. hall by h.s. crocker company, incorporated mcmxxviii [1928, no renewal] scanned at sacred-texts.com, november, 2001. j. b. hare, redactor. this text is in the public domain because i

phs--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 of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 th

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

ohann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusalem--the grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and pra

constellation to be the joint rulers of that house. then they divided the house into three sections of ten degrees each, which they called decans. these, in turn, were divided in half, resulting in the breaking up of the zodiac into seventy-two duodecans of five degrees each. over each of these duodecans the hebrews placed a celestial intelligence, or angel, and from this system, has resulted the qabbalistic arrangement of the seventy-two sacred names, which correspond to the seventy-two flowers, knops, and almonds upon the seven-branched candlestick of the tabernacle, and the seventy-two men who were chosen from the twelve tribes to represent israel. the only two signs not already mentioned are gemini and sagittarius. the constellation of gemini is generally represented as two small child

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t to the altar, places it on earth arm of cross and stands at the north of altar. chief adept completes circle in east, then circumamulates with sol to west of altar, having now lit all the elemental lamps. in the great name yod he vau he. a11 give= signs towards altar, and then stand in elemental signs. chiefadepf makes invoking spirit pentagrams with deity names eheieh and agza closing with the qabbalistic cross. he mmes round the altar to east, faces west lays penfacle ooer cross. holds candle and wand on high. may the cross of the four elements become truly purified and planted in incorruption. wherefore in the name of yod he vau he and in the concealed name yeheshua, do i add the power of the pentagram constituting the glorified body of osiris, the sign of the microcosmos <161> all li

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e (dwb) according to the l.v.x. formula between pillars (see appendices f and g. 4. go to the tablet that contains the name of the governor of the aethyr, and perform the invoking pentagram ritual (see appendix d. 5. by the three holy names of the tablet, invoke the governor by tracing his sigil over the relative squares with your wand (see figures 7 through 10 for the proper sigil. 6. invoke the qabbalistic angelic names associated with the sephirah with which the governor is related. 7. vibrate the call of the aethyr. 74 8. 75 3 the tablets of the bonorum introduction this section on the angels of the bonorum, or the "heptarchia mystica" is one of the sections of mathers' enochian papers that were lost. i originally found a reference to this in campbell's papers in the form shown in figu

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

icle, while their exalted position signifies their purification through sacrifice "the two pairs of brown candles are the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal counterpart of earth "the two-three symbolize the six divisions of ruach in the qabbalistic divisions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and complete; i ha

0 0

solid cubes, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in

n the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infini

infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused

of the neophyte. the banner of the west will be explained in greater detail in the zelator grade. however, the white triangle refers to the three paths connecting malkuth with the other sephiroth. the red cross refers to hidden knowledge of the divine nature. this can be discovered through the aid of the three paths that come out of malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light and life. the cross that is in the center of the triangle is also called the cross of tiphareth. it represents self-sacrifice that is necessary. here we are talking about sacrificing the ego or old ways and habits that is required and necessary in the a

alm down on the back of the left hand that is also palm down. this is followed by three gentle shakes. this greeting is done for all fraters and sorors regardless of grade status. in a temple, sanctuary, study group, or in public this greeting may be done. below is a diagram of this greeting and a list of some of its symbology. the symbols of this greeting the tetragrammaton vibrating in the four qabalistic worlds. the bonding link and vow we each took. the love and support given and received from each of us on our solo trek. the horizontal position represents the horizon that the sun eternally emerges from. the four elements. the warmth is spirit. the three shakes referring to the three supernals and pillars. kether, chokmah, binah father, son, holy spirit love, truth, knowledge the trian

"three mother letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elements of fire, water, air and earth. you will come to understand in a future lesson that these elements 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

0 0 INITIATION CEREMONY

d alchemical symbols of the four elements. 2) the names, astrological symbols and elemental attribution of the twelve signs of the zodiac. 3) the names and astrological symbols of the seven planets, also their houses, exaltation and triplicity in the zodiac. 4) the names, characters and numerical values of the twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qabalistic sephiroth. a mss. lecture on these subjects of study may be obtained on application. when you know these thoroughly you must signify the same by letter to the cancellarius or scribe. you will then be examined and if found perfect you will be eligible for admission to the next higher grade, should the higher powers approve your application. kerux: conducts candidate to east of the altar

1 10 INITIATION CEREMONY

eated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the lef

english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. ker

4 7 INITIATION CEREMONY

72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew words by the yetziratic attribution of the alphabet, whence result some curious hieroglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, the qabalistic mode of spelling jesus. which is simply the tetragrammaton, with the letter shin placed therein, we obtain a very peculiar combination; virgo, aries, fire, taurus, aries; virgo born of a virgin, aries the sacrificial lamb; fire the fire of the holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to worship him. elohi

ABRAMELIN1

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 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

ns of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of s

l recall to many of my readers the extraordinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black magic of pact and devil-worship, against which our author so constantly inveighs, but instead a system of qabalistic magic, similar to that of the key of solomon the king and the clavicles of rabbi solomon, though differing in the circumstance of the prior invocation of the guardian angel once for all, while in the works i have just mentioned the angels are invoked in each evocation by means of the magical circle. such works as these, then, and their like, it could not be the intention of abraham to d

sted on. 61 les deffits 62 i.e, the demon. 63 there is a very large species of spider, which can even capture and kill small birds, but it is only met with in tropical regions, especially in central america and martinique; the zoological name of this species is hygak. 64 here a word is evidently omitted in the ms. by a slip. it should probably read of my god. 65 this is a very usual expression in qabalistic books to denote a valuable collection of occult or magical information. 66 it is noticeable how constantly abraham the jew insists upon this point. 67 this word in greek would mean exhausted in every way or hemmed in and hindered on every side. 68 i.e, the angels. 69 the following instructions recall some of cagliostro's methods of magical working. the sacred magic 38 70 ie, the child

ABRAMELIN3

erived, 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 magic squares. the sacred magick 129 the second chapter. o obtain information concerning, and to be enlightened upon all sorts of propositions and all doubtful sciences( b( c) all three generally f

ALEISTER CROWLEY BOOK OF LIES

posed of more or less disconnected elements. i refer to the book of lies. in this there are 93 chapters: we count as a chapter the two pages filled rerespectively with a note of interrogation and a mark of exclamation. the other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. the subject of each chapter is determined more or less definitely by the 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 q

god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book f

e four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in chapter 44. there are ten sections in this prayer, and, as the prayer is attributed to horus, they are called four, as above explained; but it is only the name of horus which is fourfold; he himself is one. this may be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot

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

ALEISTER CROWLEY LIBER 777

= wei tzi incomplete success, foolish impulse, failure. 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 fro

h appear to have been specific titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whose symbol was the scorpio

ition of magick, in turn deriving from crowley s magical notebooks. numbers seem in most cases to be those of the equivalent greek letter; the english equivalents do not necessarily represent the original phonetic value of the letters but rather refer to the transliterations employed in the golden dawn, where coptic spellings of the names of various egyptian gods were constructed according to the qabalistic attributions of the letters. the letter sou) did not historically have a phonetic value as such but was rather used to fill out the numbering scheme by standing for 6; whence it was identified with the obsolete greek letter stau which was also used for number 6, and given the value st. col lii. the letters are shown in their isolated forms; since arabic is written cursively, letter form

ALEISTER CROWLEY LIBER CHANOKH

fth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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 number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician i

ts. success in one's favourite pursuit is a temptress; whose yields to her wiles limits his own growth. true, every will is partial; but, even so, it can only fulfill itself by symmetrical expansion. it must be adjusted to the universe, or fail of perfection> 44 it is evidently impossible to give details of all these formulae. before beginning any operation soever the magician must make a through qabalistic study of it so as to work out its theory in symmetry of perfection. preparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master t

is also that of the complete formula of existence as expressed in the 48 true word of the neophyte< where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as initiates of the sanctuary of the gnosis of the o.t.o<degree o.t.o> are taught, expresses the unity under the form of complete manifestation by the symbolism of pure number, being kether by aiq bkr<malkuth multiplied by itself<<10 to the

mer night's dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotchpot of stolen goods. the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this author are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally. oriental classics generally. sufi poetry generally. scandinavia

. 105 "liber cmxxxiv. the cactus" an elaborate study of the psychological effects produced by "anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds of experiments. unpublished "liber dcccclxiii. the treasure house of images" a superb collection of litanies appropriate to the signs of the zodiac. equinox iii, supplement "liber mmccmxi. a note on genesis" a model of qabalistic ratiocination. specially adapted to gana yoga "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. unpublished. 228 appendix ii. one star in sight. thy feet in mire, thine head in murk, o man, how piteous thy plight, the doubts that daunt, the

, splitting open his rocks with an hammer, he may be master of their virgin gold. but he will understand that his own 251 career on earth is his kingdom, that even the master therion is no more than a fellow man in another valley, and that he must explore and exploit his own inheritance with his own eyes and hands. the magician must not accept the master therion's account of the astral plane, his qabalistic discoveries, his instructions in magick. they may be correct in the main for most men; yet they cannot be wholly true for any save him, even as no two artists can make identical pictures of the same subject. more, even in fundamentals, though these things be truth for all mankind, as we carelessly say, any one particular magician may be the one man for whom they are false. may not the f

ALEISTER CROWLEY MAGICK WITHOUT TEARS

. love is the law, love under will. fraternally, 666 p.s. please study this letter, and these explanatory figures (the author, baphomet x o.t.o, in the original spells each word, giving the numerical equivalent of each letter in puramis, etc. this is here not copied) and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of qabalistic research and construction. note how new cognate ideas arise to enrich the formula. 666 letter no. f aug. 20, 1943 cara soror, do what thou wilt shall be the whole of the law. let me begin by referring to my letter about the motto and make clear to you the working of this letter. in this motto you have really got several ideas combined, and yet they are magic without tears get any book f

actual work in front of you. at the present moment, of course, this includes a good deal of general study; but my point is that the terms employed in that study should always be capable of precise definition. i am not sure whether you have my little essays toward truth. the first essay in the book entitled "man" gives a full account of the five principles which go to make up man according to the qabalistic system. i have tried to define magic without tears get any book for free on: www.abika.com 25 these terms as accurately as possible, and i think you will find them, in any case, clearer than those to which you have become accustomed with the eastern systems. in india, by the way, no attempt is ever made to use these vague terms. they always have a very clear idea of what is meant by wor

ite thoth, still less hermes; mercury is a very much more comprehensive idea, but not nearly so exalted: hanuman hardly at all. nor is tetragrammaton iao, though even etymology asserts the identity. in these matters you must be catholic, eclectic, even syncretic. and you must consider the nature of your work. if i wanted to evoke taphthartharath, there would be little help indeed from any but the qabalistic system; for that spirit's precise forms and numbers are not to be found in any other. the converse, however, is not so true. the qabalah, properly understood, properly treated, is so universal that one can vamp up a ritual to suit almost "any name and form" but in such a case one may expect to have to reinforce it by a certain amount of historical, literary, or philosophic study- and re

tomatic background of all your thinking. you must keep on hanging everything that comes your way upon its proper bough. magic without tears get any book for free on: www.abika.com 61 at first, of course, all this is dreadfully confusing; but persist, and a time will come when all the odd bits fit into the jig-saw, and you behold- with what adoring wonder- the marvellous beauty and symmetry of the qabalistic system. and then- what a weapon you will have forged! 16^ weh note: option to add a comment of humphrey davy and the invention of modern anesthesia to clarify the reference. on the occasion of a nitrous oxide party, such as he catered, he chanced to note that one of the participants had taken injury but felt no pain. this led to the practice of administrating anesthetics to patients in

elf-evident, is the doctrine of the book of the law! there are any number of passages dealing with this matter in my writings: let's forget them, and keep to the text! cap. i, v. 26. my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" v. 30 "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all (there is a qabalistic inner meaning in this text "the pain" for instance, greek caps: omicronalphalambdagammaomicronsigma, may be read xvii x 22 "the expression of star-love" and so on: all too complicated for this time and place) v. 32 "then the joys of my love (i.e. the fulfillment of all possible magic without tears get any book for free on: www.abika.com 162 experiences "will redeem ye from all pain" v

bika.com 173 compare al ii, 26 "i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one" this versicle is deep, devilish deep; and it is chock-ablock with the mysteries of fascination. dig into this, dear sister! dig with your qabalistic trowel; don't blame me if you don't get a mandrake with the very first thrust! but most certainly i shall say nothing here. yes, indeed, nothing was ever more sternly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there

ALEISTER CROWLEY SEPHER SEPHIROTH

(b#n 429 judgment, equity +p#m madness nw(g# 430 nephesch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sense of gchaos h) whbw wht dew; mound lt 431 notariqon (the qabalistic method of acronyms) nwqyr+wn 432 eventide shadows br( yllc son of ayish: ursa minor #y( nb 433 merit, privilege, right twkz 434 daleth: a door tld the lord of war (ex. 15:3) hmxlm #y) 435 deceived lth his manner (lit. ghis justice h) w+p#m 436 tutor, curator; prefect; administrator spwr+p) hosannah: gsave, we pray! h hn(#wh gsatanas h: the goat satan z( n# 437 balm; the balsam tree nwms

wsy qydc 992 the joy of the whole earth cr)h lk #w#m 993 a sweet smell *nwrpz 996 the most holy ancient one: a title of kether)#ydq )qyt( the will (i.r.q. 90; delight, favour, grace (i.z.q. 102 *nwcr 997 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h *nwyrp) 998) a verbal treaty nw#l tyrb 999 judges *my+p# 1000 thashraq: a qabalistic method of exegesis: gspelling qabalistically backward h (the last four letters of the alphabet in reverse) qr#t crown of flowers, diadem, fillet *cyc the end, appointed time (dan. 12:14; see 305 *cq terror *pr the horn; head; to send out rays, shine *nrq tooth *n# whole; irreproachable; perfect; wholeness; sincerity; perfection *mt 1001 you (masc. pl *mt) 1002 the bank of a stream rw)yh

y *mynt) 1062 white whorl *nbl rmc 1066 the lesser light (luna *n+qh rw)mh a pledge *nwk#m persons, faces *mypwcrp 1067 masters of the heavens: astrologers *mym#h yl(b 1068 boleskine: the house of the beast *nyk#lwb 1070 vapour, smoke *n( 1075 the song of songs myry#h ry# seizing without difficulty *myrcm ylb hlxn 1079 madness *nw(g# 1080 concealed *np# 1081 tiphareth: beauty tr)pt notariqon (the qabalistic method of acronyms *nwqyr+wn 1082 son of ayish: ursa minor*#y( nb 1086 gsatanas h: the goat satan *z( n# 1087 balm; the balsam tree *nwmsrp) 1088 the whole [perfect] stone (deut. 27:6 *hmyl# nb) 1090 the creeping thing that creepeth #mrh #mrh 1091 the rose of sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw

ALEISTER CROWLEY TAO TEH KING

h king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to explain to myself his teachings in terms of familiar systems. this achievement broke the back of my sphinx. having once reduce lao tze to qabalistic form, it was easy to translate the result into the language of philosophy. i had already done much to create a new language based on english with the assistance of a few technical t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

is concealed in it. it has been shewn in a previous note that the principal gods, and men, that men have adored, are in one way or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained

" 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 attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called

ed "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight" the old comment 15. in ii, 16, we find that had is to be taken as 11 (see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other

coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6= 11, abrahadabra, etc. multiplying 50 x 6= shin, and ruach elohim, the holy spirit. i am inclined to believe that there is a further mystery concealed in this verse, possibly those of 418 and 666 again. the new comment see qabalistic appendix. weh note: appendix not yet recovered. k. grant, op. cit, adds several paragraphs here which appear to come from crowley. this is not provided in this text for lack of certainty of the providence. al i,26 "then saith the prophet and slave of the beauteous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all pen

that we posses a subtler and steadier organ of apprehension. this is in fact one of the principal points of initiation. al i,28 "none, breathed the light, faint& faery, of the stars, and two" the new comment now appears the plain statement of the perfect metaphysick. it may be as well to quote the essential passages from 'bereshith' in connexion with this matter "i assert the absoluteness of the qabalistic zero" when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean "absence of extension in any of the categories. when i say "no cat has two tails" i do not mean, as the old fallacy runs, that "absense-of-cat possesses two tails; but that "in the category of two-tailed things, there is no extension of cat. nothingness is that abou

ce in which subject and object become one. in this orgiastic ecstasy is experienced at first; later, the character of the consciousness changes to continuously calm delight, and later still, the delight deepens in a manner wholly indescribable. the technical terms used by oriental initiates to denote these conditions are untranslatable; in any case, they serve rather to darken counsel. there is a qabalistic aphorism concerning the words 'nothing' and 'all; for this and similar matters see the appendix. weh note: the appendix has not yet been recovered. al i,31 "for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones" the new comment all this talk about 'suffering humanity' is principally drivel based on the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

lecram, 929) 1``awaiting' instead of``await' in i& be. 2. one possible interpretation of this muddled description: artwork 3' comes after``the, instead of before, in i& be. 4' after' in i& be. 5' comes after``censer' instead of before``with' in mtp. 6. spelt``ambiance' in mtp. 7. usually spelt``ptah. 8``we do, instead of``do we, in mtp. 9``child' in book 220 ii:39. 10. these are either simple or qabalistic misspellings. probably should be k(c)urih; f(c)allh 'i(c)q'(c)isxuron or'(c)isxuros; f(c)allh; x(c)aire; p(c)anfagh; x(c)aire. 11. in i, be& mtp this stage direction comes after the saints' list instead of here. 12. a stage direction here in mtp`(all stand, head erect, eyes open' 13. according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15

ings. probably should be k(c)urih; f(c)allh 'i(c)q'(c)isxuron or'(c)isxuros; f(c)allh; x(c)aire; p(c)anfagh; x(c)aire. 11. in i, be& mtp this stage direction comes after the saints' list instead of here. 12. a stage direction here in mtp`(all stand, head erect, eyes open' 13. according to a previous direction the priest already has the cup. 14``to, instead of``in, in i& be. 15. either a simple or qabalistic misspelling. probably should be dia. 16. according to a previous direction the priest already has his lance. 17``of a wedding in which none, instead of``or part of the ceremony of marriage, when none other, in mtp. notes on pronunciation this whole issue brings to mind the story of the japanese peasant who, mishearing the mantra``o the jewel in the lotus! amen' as``o the jewel in the la

ALEISTER CROWLEY THE QABALAH

last be joined, they give tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth t

he scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these prim

rwbg hta, ateh gibor le-olahm adonai, thou art mighty for ever, o lord! a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen by whom alone tetragrammaton can be grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the

st volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation

rtant methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of

of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say: l. v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their

ALEISTER CROWLEY THE SWORD OF SONG

agony, 115 i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts. but why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 use hatred, the sole means of ill, in truth s defence? in praise of light? well! well! i guess brer buddha s right! i am n

ne. six six six.31 this opinion has most 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

ly both these classics, to regard them both on the same level, as interesting documents from the standpoint of folk-lore and anthropology, and as nothing more. even when we learn that the bible, by a* this essay forms the introduction an edition of the goetia of king solomon a thousand and one nights, commonly called arabian nights. profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of burton s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all magical phenomena; if they are illusions, they are at least a

ish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called the invoca

ily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic middle pillar of the tree of life. an imaginary lady to whom sairey gamp in dickens martin chuzzlewit used to appeal. vide the daily papers of june-july 1901. cf. macbeth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample:

know that we are here, that we dislike being here, that there is a way out of the whole loathsome affair let us make haste and take it! i am not so retiring in disposition; i persist in my inquiries, and at last the appalling question is answered, and the past ceases to intrude its problems upon my mind. here you are! three shies a penny! change all bad arguments. i assert the absoluteness of the qabalistic zero. when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean absence of extension in any of the categories. when i say no cat has two tails, i do not mean, as the old fallacy runs, that absence-of-cat possesses two tails; but that in the category of two-tailed things, there is no extension of cat. nothingness is that about wh

ALEISTER CROWLEY EQ I 1

o grounds for discriminating between them- 124 the academic scepticism is a wholesale firm, i hope- and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical and practical points of view, or (in qabalistic language) between kether and malkuth. in private conversation i find it hard- almost impossible- to get people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion "therefore" a boot is a hat. so argue my friends, not distributing the middle term. but this argue i. all boots are illusions. all hats

ed here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffolding of the temple. iii. the portal of the temple. iv. the temple of solomon the king. three

ALEISTER CROWLEY EQ I 5

lustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82. by far the best and most concise account of the method of the qabalah is that by an unknown author, which mr. aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, hb:nun-final hb:yod hb:aleph, which does not and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the 83 commentary by the light of his own ignorance of hebrew and philosophy, pret

rect fashion. all these and their varieties and combinations, with some other more abstruse or less important methods, may be used to unlock the secret of a word. of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistic mode of research, was suddenly dumfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i giv

nd says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and thei

he many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol i, no) ii. pp. 163-185 "a note on genesis" by v. h. fra. i. a. from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. it represents the sentence achth rvch alhim chiim "one is the spirit 89 of the living god" and also olahm h-qlpvth "the world of the shells (excrements- the demon-worl

n of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with

am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalist "malkuth is in kether, and kether is in malkuth" or "that which is below is like that which is above" or simply "yod (the foundation of all letters having the number 10, symbolising malkuth) the answer of the adept to the second form of t

ALEISTER CROWLEY EQ I 5

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be sure of a ready sale. in its author's words, it r

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 is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found

ed each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs the re were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysteriou

ALEISTER CROWLEY EQUINOX EQ I 1 2

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism,&c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. mr. john ouseley's new book. vain tales from "vanity fair"(crown 8vo, cloth, gilt lettered, with special cover design, 256 pp. 3/6. by louise heilgers with preface by frank harris. the great english so

ALEISTER CROWLEY EQUINOX EQ I 2 2

entry "met a certain mr. b- an alchemist of note"2 which though of no particular importance in itself, was destined to lead to another meeting which changed the whole course of p.'s progress, and accelerated his step towards that temple, the black earth from the foundations of which he had been, until the present, casting up in chaotic heaps around him. knorr von rosenroth's immense storehouse of qabalistic learning seems to have kept p. fully employed until the autumnal equinox, when b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, i

the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the

ted the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page

bove the hook and extend to the upper left of the space occupied by the drawing "his name is spelt: hb:mem-final hb:koph hb:yod. having no further question to ask him, i left him, bidding him sink "at the further end of the cave a man whom i had not seen as yet came rushing into my arms; at once i saw that he was being pursued by jokam. i thereupon interposed, ordering him to make the sign of the qabalistic cross, which, however, he could not do"'what god do you worship' i asked"'alas! i have no god' he answered. thereupon i allowed jokam to seize him, and re-entering the cave they sank, uttering most heart-rending yells of agony "as i once again approached the lake, a great albatross rose from the water, and as she did so, the star fell away from me, and a multitude of birds surrounded me

the temple sometimes, and hover about me, and watch me work, and aid me when i called her "then i knelt before the altar, in adoration of the lord of the universe; but watched her upward and eastward flight, whilst she looked amorously back at me over her right shoulder, waving her hand to me. once only did i call her, and then, once again turning to the lord of the universe with the sign of the qabalistic cross, returned to the body" such are some of the early visions of frater p. they commence as we see in a series of rapidly changing and for the most part unconnected pictures, flying past the observer as the houses of a town seen through the windows of a quickly moving train. the streets which connect them are not noticed, 317 neither always the entire buildings themselves, nor the gro

ALEISTER CROWLEY EQUINOX EQ I 2 3

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be sure of a ready sale. in its author's words

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 is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found

red each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysteriou

ALEISTER CROWLEY EQUINOX EQ I 2

same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend t

ossible to open a subject, however small 57 in appearance, without discovering an universe. so, as i set myself to discuss the character of mystic states, it is immediately evident that if i am to render myself at all intelligible to english readers, a totally new system of classification must be thought out. the classical eight jhanas will be useless to us; the hindu system is almost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and a

ALEISTER CROWLEY EQUINOX EQ I 3 3

buddhism. gargoyles. pott 8vo, pp. vi+ 113, 5s. net. oracles. demy 8vo, pp. viii+ 176, 5s. net. some of mr. crowley's finest mystical lyrics are in these collections. knox om pax. see advt. collected works (travellers' edition. extra crown 8vo, india paper, 3 vols. in one, pp. 808+ appendices. vellum, green ties, with protraits, 3 3s; white buckram, without portraits, 2 2s. this edition contains "qabalistic dogma "time "the excluded middle "eleusis" and other matter of the highest occult importance which are not printed elsewhere. ambergris. medium 8vo, pp. 200, 3s 6d (elkin mathews) a selection of lyrics, containing some of great mystical beauty. illustration on center top third by horizontal of the back cover of the boards edition, entire back cover in red ink: this is an equilateral tri

ALEISTER CROWLEY EQUINOX EQ I 3

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice o sic the right people to be sure of a ready sale. in its author's word

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 is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found

red each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says_ several alphabets we should prefer to say_ is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysteriou

ALEISTER CROWLEY EQUINOX EQ I 4 2

apitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but howeve

with the philosophical doctrines of other religions; a task attempted by ourselves in 328 "berashith" and "777" perhaps not so successfully from the point of view of the beginner. there is of course much beyond this elementary study, and the neophyte will find nothing in the book which he does not know; but the book is addressed to those who know nothing. it will supply them with a fine basis for qabalistic research. aleister crowley. the priestess of isis. by edouard schur. translated by f. rothwell, b.a. w. rider and son. 3"s" 6"d" net. books i and ii. i have been trying to read this book for a week, but the rapidly recurring necessity to appear on the stage of "pan, a comedy" in the name-part, has interfered, and i have not yet finished it. but it speaks well for the book that i have no

ALEISTER CROWLEY EQUINOX EQ I 4

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be sure of a ready sale. in its author's words, it r

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 is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found

red each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysteriou

ALEISTER CROWLEY EQUINOX EQ I 6 2

bols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism, etc. by a glance at tables, anybody conversant with any one system can understand perfectly all others. the "occult review" says "despite its cumbrous sub-title and high price per page, this work has only to come under the notice of the right people to be sure of a ready sale. in its author's words, it

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 is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found

red each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysteriou

ALEISTER CROWLEY EQUINOX EQ I 6

lish them in every important language of the world within the next two years. your overworked editor, too, has been able to take the longest and happiest holiday of his life. river and forest have given him all that nature can; and this was the least part of his contentment. moreover, he has been able to prepare, under sublime guidance, a dozen official instructions of a. a, to conclude the great qabalistic dictionary of gematria, and to begin the almost equally important greek dictionary on similar lines. he has had leisure to produce more play, sketches, poems, and stories in this last year than he has done in any previous five years of his life. for all this his gratitude is due, and must be expressed, to the self-sacrificing devotion of our sworn sub-editor, mr. victor j. i. neuburg. r

BLUE EQUINOX

the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotch-potch of stolen goods. the equinox 26 the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this writer are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally oriental classics generally sufi poetry generally greek and lati

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 webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is a

ighty calm remains unmoved; it feels them not. this verse has many possible interpretations, but its main meaning is that you should accept the universe without being affected by it. 61. restrain by thy divine thy lower self .divine. refers to tiphareth (see the equinox) 62. restrain by the eternal the divine .eternal. refers to kether. in these two verses the path is explained in language almost qabalistic. 63. aye, great is he, who is the slayer of desire. by .desire. is again meant .tendency. in the technical buddhist sense. the law of gravitation is the most universal example of such a tendency. 64. still greater he, in whom the self divine has slain the very knowledge of desire. the equinox 60 this verse refers to a stage in which the master has got entirely beyond the law of cause an

CASE PAUL F THE BOOK OF TOKENS

bers of the international convention and the international copyright union and which are signatory 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 t

in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is

ch the book of t o k e n s the adepts who had gone before him placed in his care. the modesty of this great soul is 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

d 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 the adytum the book of tokens contents* prologos 3 aleph 5 beth

th. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria, the qabalistic method of establishing identities of meaning 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

d 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 also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements

CHAOS MAGICK AND LUCIFERISM

(id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos mag

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of t

relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this axis that we measure. the center point of the l rather than the equator. thus, we see in the qabalistic cross the symbology of the sun and its' life giving rays passing over the l. this is osiris/christ energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the va

hrist are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. i

s than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic p

DION FORTUNE MYSTICAL QABALA

n esoteric tradition. in this system, common words, such as earth or path, are used in a technical sense to denote spiritual principles. when this is done, a capital is used to indicate the fact. when a capital is not used, it may be taken that the word is to be understood in its ordinary sense. as i have frequently referred to the authority of macgregor mathers and aleistet crowley in matters of qabalistic mysticticism, it may be as well to explain my position in relation to these two writers [page vi] i was at one time a member of the organisation founded by the former, but have never been associated with the latter. i have never known either of these gentlemen personally, macgregor mathers having died before i joined his organisation, and aleister crowley having then ceased to be associ

ce those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the source the purer the stream. in order to discover first principles we must go to the fountain-head. but a river receives many tributaries in the course of its flow, and these need not n

abalism. 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 striving to eradicate the very memory of a gnosis from human history. it is recorded that the baths and bakehouses of alexandria were fired for six months with the manus

in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related

is essentially monotheistic; the potencies it classifies are always regarded as the messengers of god and not his fellow-workers. this principle enforces the concept of a centralised government of the cosmos and of the grip of the divine law upon the whole of manifestation-a very necessary principle with which to imbue any student of the arcane forces. it is the purity, sanity, and clarity of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in or

ad not known the location of the second; but at the end of his journey he not only knows much more about the characteristics of the second oasis, but he has also observed the country lying between them. thus, making forced marches from oasis to oasis, backwards and forwards across the desert, he gradually explores it; nevertheless, the desert is incapable of supporting life. 10. so it is with the qabalistic system of notation. the things it renders are unthinkableand yet the mind, tracking from symbol to symbol, manages to think about them; and although we have to be content to see in a glass darkly, yet we have every reason to hope that ultimately we shall see face to [page 16] face and know even as we are known; for the human mind grows by exercise, and that which was at first as unthink

DION FORTUNE PSYCHIC SELF DEFENSE

round 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; thirdly, it is, in my opinion, singularly lucid, coherent and comprehensive; and being a system consecrated by antiquity, i cannot be accused of romanci

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; thirdly, it is, in my opinion, singularly lucid, coherent and comprehensive; and being a system consecrated by antiquity, i cannot be accused of romancing, or fabricating my own system. in order to render my concepts clear, a brief explanation of qabalistic doctrine must be given. as it is not possible to enter into an exposition of this vast system, i will state certain axioms dogmatically, and explain them by illustration instead of argument, thus obtaining the maximum clarity for the minimum expenditure of space. the initiate recognises two kinds of evil, negative evil and positive evil. negative evil is the polarising opposite of good

tance 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 symbolism. the sephiroth were not emanated independently, each from the divine source; but o

of positive evil, just as there are ten divine emanations. to these spheres go, according to their kind, all the evil imaginings of the heart of man that are not neutralised by repentance or compensated by the overplus of good in other members of the same group-soul. there is a deep occult doctrine here which we cannot enter upon now; it must suffice to state it dogmatically in explanation of the qabalistic conception of the qlippoth. when we consider all that must have been poured into these ten sinks of iniquity since the days of atlantean magic, through the decadence of babylon and rome, down to the great war, we can guess what rises up from them when their seals are broken. not only do influences emanate from them which tempt and corrupt souls, each according to its susceptibility, but

e 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-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the thi

d force. this, as it were, goes off by itself in the cosmos and establishes a sphere of its own, unconnected with the cosmic system. consequently, each sphere of the cosmos has its counterpart in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is called by different names in different systems. in the qabalistic system we call them the archangels, the spirits before the throne. the sphere of the sun is represented by raphael, the sphere of the moon by gabriel. the obverse sephiroth, or qlippoth, build up in exactly the same way. in the habitations of hell these two are known as the disputers and the obscene ones, whose names sufficiently indicate their characters. the sphere of the sun is also

DONALDTYSON CORONZON

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 qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (understanding) from geburah (judgement. the abyss and its gateway daath lie between the level of binah and the lower level of geburah on the tree. knowledge is the union of chokmah (wisdom) and bina

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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 qabalah (also spelled kabala or kabbalah) describes the emanation of the cosmos from the transcendent god. the resultant structure is pictured in a diagram called the tree of life. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of t

uman psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondences between the macrocosm and microcosm. the modern tarot has been reworked so as to correlate with qabalistic symbology. bota is organized as an ancient mystery school. as they grow spiritually members attempt to live out the truth of the oneness 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 p

f the people, an independent occult and metaphysical congregation in los angeles, california; established the hall publishing company; and began a magazine, the all-seeing eye. hall, though lacking formal higher education, wrote a series of occult titles that became known for their erudition. possibly the most important book from his early writings is an encyclopedic outline of masonic, hermetic, qabalistic, and rosicrucian symbolical philosophy (1928) in which he attempted to correlate the teachings of various alternative occult traditions. in 1934, hall, who had harbored a dream of creating a school modeled on the ancient one headed by pythagoras, founded the philosophical research society, which he hoped would become a major center for the dissemination of ancient wisdom throughout nort

the inner light, the organization founded by dion forture (1890.1946) after her break with the hermetic order of the golden dawn. over the next six years he worked his way through the curriculum and was initiated into the higher mysteries in 1959. he also worked as the fraternity s librarian. in 1962 he launched a periodical, new dimensions, and began work on his first book, a practical guide to qabalistic symbolism (1965. through the mid-1960s he became dissatisfied with the society of the inner light, now in the hands of fortune s students, and he resigned. he relocated to gloucestershire and along with another former fraternity member, william e. butler, started a publishing house, helios books, and to launch a new course of study in magic, the helios course. knight also became friends

ultism& parapsychology. 5th ed. knight, gareth 867 sources: gareth knight s homepage. http//www.angelfire.com/az/ garethknight. april 25, 2000. knight, gareth. experience of the inner world. chetenham, glos, uk: helios book service, 1975. magic and the western mind. st. paul: llewellyn publications, 1990. the magical world of the tarot. york beach, maine: samuel weiser, 1996. a practical guide to qabalistic symbolism. n.p, 1965. reprint. new york: samuel weiser, 1978. knight, jz (1946) channel of ramtha, a 35,000-year-old warrior spirit from the lost continent of atlantis, and head of ramtha s school of enlightenment. jz knight was born judith darlene hampton on march 16, 1946, in dexter, new mexico. she grew up in poverty and was unable to go to college; after high school she married and

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true religion xthe universal teaching of rebinding with our divine nature xwas the birthright of all humans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us

would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has recorded these teachings in detail. if you are new to the subject of the mystical qabalah, you will find a wealth of clear, albeit compact, information. it will both familiarize you with the arcane ideas and obscure terminology of the qabalistic worldview, as well as, give you detailed instructions on qabalistic meditation and ancillary practices that you can immediately start to use. if you already have some familiarity with the subject, or come from an occult, thelemic, or pagan background, you will likely discover information and diagrams in this book that you have never seen. the explanations of core ideas may lead you to t

actical 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 regarding the work of creation (ma aseh b reshith) and the work of the chariot (ma aseh merkabah, and contemporary ideas in modern scientific cosmology. chapter two introduces and describes the primary textual sources of the mystical qabalah of the children of abraham. these sources include the sefer hashmoth (book of the names; the sefer yetzirah (book of formation; the sefer

ressive developments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in this chapter, the reader will learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directional sefiroth, and letter-gates. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of t

es. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable differences between the way the mystical qabalah correlates the hebrew letters with the gates on the tree and those commonly seen in occult books on the subject. the tree provides a map through the four qabalistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also

letters with the gates on the tree and those commonly seen in occult books on the subject. the tree provides a map through the four qabalistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also portrays what the first book of the torah describes as the fall of adam, which is then discussed in detail within the context of qabalistic teachings. the information that is provided up to this point in the chapter serves as a suitable backdrop to introduce the divine name hvhy, which is of singular importance in qabalistic practices, and to discuss the nature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collectio

FRATER ELIJAH ANGELS OF CHAOS

994. prime chaos- phil hine. chaos international, new falcon publications, inc. 1993, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the less

FULLER J F C SECRET WISDOM OF THE QABALAH

invalidate the idea. for example: columbus believed that the world was round and he set out to prove it. in doing so he discovered a new world, which, though it did not at the time actually confirm this idea, established a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but because i suspect that they hide within them the idea of a new world conception, an idea which for 2000 years has been struggling to take form. should i be right in this belief, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon

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 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

d 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 turning from tradition to history: though here again evidence is none too secure, the zohar is attributed to moses de leon, a qabalistic writer of the thirteenth century, and quite possibly parts of it were written by him. the whole compilation covers a vast ground and comprises: 1. the sefer ha-zohar, the book of splendour11- the main commentary. 2. the sifra-di-tseniuta, the book of the veiled mystery.12 3. the sitre torah, secrets of the torah. 4. the ra'ya mahemna, the true shepherd. 5. the midrush ha-he'lam, the rec

uch 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 not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good a

nsequently the qabalah has developed into a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found hinduism, taoism, buddhism, zoroastrianism, christianity, theism, deism, dualism, agnosticism, pantheism, satanism, spiritualism, and atheism; for every cult, except polytheism, has burnt offerings on the altar of the qabalistic mystery- magically depicted in the form of the pan-like baphomet. it is this extraordinary universality which it is important to remember, for it has been the binding force which has kept judaism intact; it has waterproofed it against solvent influences. further still, the qabalah does offer to humanity a world religion or cult. in a silent and secret way its doctrine is the conquering

turn of the universe into the structure of the first adam; this mystery we will attempt to explain later on. exoterically it is the return of israel to the garden of eden- the megalomania of the all-conquering jew. the relationship between these two objects is that the second constitutes the protective shell of the first. the second maintains the jewish peoples intact, and this intactness enables qabalistic wisdom to evolve. outside this protective duty, the second has no relationship to the first, no more than the shell of an egg- lifeless substance- has a relationship to the yolk within it- living substance. that the israelites will find the promised land in the conquest of the world is a lie, a lie which protects a sublime truth- the reabsorption of the world into the pure spirit of god

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ter) not sword symbolism. please send me any thoughts which any of you gather. 1 am very pleasediflcan join you inthis way,'thevision brings to mind the frontispiece of mathers' book,thebookofthesacredmagicof abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers makes clear in the introduction his own rejection of black magic, which he sets in opposition to the qabalistic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaymon, egyn and beelzebub' and the necessity of right preparation 'pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyattract that force to them, they are nothing but so

GOETIA LUCIFERIAN

nes concentration of will is upon the circle, hold it fast to the meeting place of spirits. asmoday may be summoned by self-enchantment as in karezza (karezza is masturbation without climax, always willed) or other means. a sex magickal operation involving the consecration of his sigil with secretions/fluids of both male and female will create asmoday, as suggested rightly so by aleister crowley. qabalistic lore has long warned of such, as it is said to breed demons. in a self-initiatory sense, it is ideal and powerful. asmoday/asmodeus grants 72 legions of spirits, and shows one where treasure may be found. this translates to the treasure of self from which one may obtain an area of individual and mental achievement. after creating/summoning/invoking asmodeus, follow your instinct accordi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

2 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram

s of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction r

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

emental earth principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pent

es of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the benefits that may be obtained from this ritual; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements of earth within his/her circle, and the zelator will have the ability to commune with the great archangel uriel. a few basic rules should be kept in mind when performing the ritual. while in the lear

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram

reated us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction r

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

wn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram

ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction r

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

hing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate a

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant

figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

er banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram

figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules should be kept in mind when performing the ritual. while in the learning stage, i

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

so he performed to clear a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center

ter and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the po

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

ww.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand and face east. perform the qabalistic cross. facing east, trace a large invoking pentagram of spirit active. thrust through the center of the pentagram and vibrate "exarp" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of air and vibrate "oro ibah aozpi" draw the sigil of aquarius in the center of the pentagram and intone "yhvh" give the sign of the theoricus

ial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is becaus

GOLDEN DAWN RITUALS B

be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in the four quarters, begining in the east, then moving to the south, the west and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit

names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating the word "exarp (pronounced ex-ahr-pey, stabbing the pentagram with the sign of the enterer on the last syllable of the name. b) feel the energies, and then draw the white spirit wheel in the center of the closing activ

he 5=6 signs. c) draw the banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last syllable. d) draw the sign of b in the center of the pentagram, visualizing it olive. vibrate the name "ynda" stab it on the last syllable. perform the zelator grade sign. step 6 perform the evocation of the archangels and finish with the qabalistic crofoc-c1 the hexagram ritual and the complete hexagram symbol r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. stud

GOLDEN DAWN RITUALS C C1

ce them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name aty

GOLDEN DAWN RITUALS F

end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circ

GOLDEN DAWN RITUALS G

ness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being

l sword of the art in this case, use the pommel and not the point to do the tracing. final notes let the adept take the newly consecrated implement and perform the s.i.r.p of its particular element in the four quarters. the adept must precede each pentagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar

GOLDEN DAWN RITUALS K

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

GOLDEN DAWN RITUALS VENUSZAM16

s self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a

GOLDEN DAWN RITUALS Z1

n has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore the completion of the opening ceremony. the mystic words, khabs am pekht which accompany the knocks, seal the image of the light. their significance implies, by various qabalistic methods of analysis, as well as by a certain reading of the coptic and egyptian hieroglyphics, light in extension, or may light be extended in abundance upon you. konx om pax is the greek corrupted pronunciation of this, put here to link it with its rightful origin. the grade of neophyte has o or the circle for its number, as if hiding all things under the negative symbol. this is place

GOLDEN DAWN RITUALS ZAM10

yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of the keyword and the qabalistic cross. formulate the black egg around you, and imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of

ow, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \y

GOLDEN DAWN RITUALS ZAM11

r of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee sole wise, sole eternal and sole merciful one be the praise and glory forever, who hath permitted very honored frater/soror_ who now standeth humbly before thee to enter thus far into the santuary of the mysteries. not unto myself but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifi

GOLDEN DAWN RITUALS ZAM14

divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto reg

pon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrific

GOLDEN DAWN RITUALS ZAM15

ify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of

GOLDEN DAWN RITUALS ZAM16

n. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ce

GOLDEN DAWN RITUALS ZAM18

r the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the clear light of the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration

rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the

GOLDEN DAWN RITUALS ZAM20

.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, s

GOLDEN DAWN RITUALS ZAM21

(draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and

GOLDEN DAWN RITUALS ZAM22

re your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration cerem

GOLDEN DAWN RITUALS ZAM8

hou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we c

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ity. fifth, the illuminati of the ufonauts are scattered, informally organized on a worldwide basis. until the modern information revolution, they communicated 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

he cipher to such key words, the code is now completely accessible to ufologists and others. the cipher can help analyze cases, predict manifestations and trace the ufonauts to their very doorsteps; and yes, they do have doorsteps. eleventh, as soon as the ufonauts and illuminati know the knowledge of the cipher is widespread, the code will change again. evidence shows it is already changing. old qabalistic cipher. 5 2 a most unusual cast of characters in 1944, near the end of his life, aleister crowley wrote one of his students in california: my observation of the universe convinces me that there are beings of intelligence and power of a far higher quality than anything we can conceive of as human the one and only chance for mankind to advance as a whole is for individuals to make contact

ordo templi orientis (oto, which he had declined to spend, even on medicines that might have saved his life. his considerable contributions to the allied war effort in world war two are little known. little understood even by many of his (supposed) followers, his death in the same year that the ufo phenomenon came to public attention seems more than coincidental. damon, frater, the primate of the qabalistic alchemist church. this organization, along with its sister group oaa in britain, is most responsible for decoding and spreading the cipher of the ufonauts. damon studied the work of frater achad with the late meade layne in the 1950s, and co-founded the qaa/qblh with robert dunlap in 1960. secret cipher of the ufonauts 11 derenberger, woodrow, a west virginia contactee investigated by b

tters in the first line and eleven in the second. but in the manuscript the x at the beginning of line two looks like a multiplication symbol so i made this calculation; 17 x 11= 187, the numerical value of the phrase english alphabet. there have been further developments. this cipher solution was uncovered in 1974, fully 70 years after the writing of liber al in 1979 frater lamed of the magical- qabalistic order known as the qblh was introduced to the cipher solution, and soon began work on expanding the scope of knowledge in this area with computer technology. my first attempt, says frater lamed, led me to producing a 26-pointed star (after the 26 letters in the english alphabet. after various efforts over several years, i began to re-examine the 26-pointed star that i had drawn years be

reates a certain intimidation factor. to say that these are only a small fraction of the actual number of successful ciphers hidden therein is, therefore, almost so intimidating as to scare away even the most dedicated reader. to those who may find the whole process intimidating or confusing, let me make a few observations, and several clarifications. the 1974 solution itself: when worked with by qabalistic researchers, produces profound, startling and immediate results. the technical nature of this work sometimes causes the uninitiated to pass it by, but the few who have examined it are generally convinced that magicians in the thelemic aeon, regardless of their degree, grade or 30 allen h. greenfield level, are grossly at a disadvantage without proficiency in the tools of new aeon englis

inspired by aleister crowley can also be profitably employed in a similar way. likewise, this cipher is apparently only the latest in a long series of codes spanning human history and employed by the ufonauts and illuminati of all ages and nations. therefore, the earlier decoding techniques of the qabalists, as well as certain reasonable analogies (as with crowley s table of correspondences of a qabalistic nature called 777, and not a little detective work will put you quickly on the trail of the cipher of the ufonauts. that will put you, very rapidly, on the trail of the ufonauts themselves. 34 allen h. greenfield from the equinox volume vii, no. 1. 35 5 secret cipher of the ufonauts decoded aleister crowley..was instrumental in merging the occult knowkdge of the orient with the western

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal 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 tabe

sical 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 world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system vi

used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the name of an important goddess. she is equivalent to kali, kundali, isis, and other feminine deities who are assodated with the qabalistic sephira of binah. the gematric value of this enochian phrase, i.e, the value of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 general watchtower forces and characteristics thin

es that are situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonet

nd number for mzkzb is 401 (this is because tthe letter z can be either 9 or 3. this is the numberfor k hr, the 20th aethyr, the aethyrof the wheel. the enochian formula of mzkzb expresses the spiritual impulse which is cyclic and yet continuous. the special aspect of this formula addresses the intoxicating effects of truth on the magician. the letters of this formula touch on a special aspect of qabalistic doctrine. the emperor (m) and the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is

-ah-meh-beh onizimp ohnee- zodee-em-peh zaxanin zod-ahtz-ah-neeen the aethyr of tor contains the labor that sustains the world. it generates the raw energy needed to perpetuate the lower planes by converting spirit (energy) directly into matter. you should be able to feel the almost infinite energy that charges the atmosphere here. a successful experience in tor should allow you to understand the qabalistic equation of stability= change. you will see for yourself that stable energy and fluctuating expressions of that energy are two aspects of the same 2 212 thing. how this idea presents itself to you will vary, but the meaning of stability=change should be dear to you. the number 9 expesses this equation. using aiq bkr, the names of the three governors of tor reduce to 9 (see aiq bkr and t

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, un

into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiat

y best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens

HAMIL THE ROSICRUCIAN SEER

see the curious experiment of the two parallel lines had actually been printed by dupotet in the little rough ms i lent you. i shall be delighted to read thecount's"account of vaughan's work. i never tried the experiments with warytes mentioned in thezoist."you did not sendcuss'6letter and when i write again i will return his note that you left with me when in london.hockley'slettersto theirwins61qabalistic ms for raising spirits. legend has its source as hebrew mss of the time of solomon; the majority of the earliest knownmssare in french. an english translation by s.l.macgregor mathers was published in 1889, based on a latin codex in the british museum. 6 ebenezer sibley (1752-99, astrologer 'doctor, and freemason. his printed works on astrology and occult sciences did much to revive the

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

innett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively mas

187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a recent novely called the order of light. the latter had been launched without any audible beating of drums by maurice vidal portman in 1882. it had the same echoes ofhinduism as the sat b'hai, but with a qabalistic top-dressing. ayton was among the first to be admitted to its 'secrets. in what may be the holograph draft for a 20 1 thealchemist of the golden dawn the vicarage, chacombe by banbury, oxon 20 may 1886 the letters 21 yours fraternally, wm. alex ayton i 'occult matters' probably refers to the g.d.'s equinox meeting. 2 madame blavatskywas then living at 17 lansdowne road at the holland pa

would venture to try it. do you know of clef absolute de la science occulte le tarot des bohemiens ie plus ancien livre du monde a l'usage exclusive des inities par papus paris georges carre editeur 58 rue st andre-des-arts 1889 9 fr. i have just got it, but have not yet read it. it seems to be worth having' i the theory that the twenty-two tarot trumps corresponded to the twenty-two paths of the qabalistic tree of life was first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, o

KNOWLEDGE LECTURE FIVE

rs are the most powerfull words of power there a ov- fifth knowledge lecture or azoth azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supe

KNOWLEDGE LECTURE ONE

eophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the qabalistic cross and lesser ritual of the pentagram [gm note: these rituals are extremely simple, and easy to memorize. these are the only rituals in golden aeon that i will expect players to know and be able to perform without prompts or a sheet. the rationale for this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them

in golden aeon that i will expect players to know and be able to perform without prompts or a sheet. the rationale for this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates wit

device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. a

e west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the penta

KNOWLEDGE LECTURE THREE

ll 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 sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of

KNOWLEDGE LECTURE TWO

s are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to

LIBER O

same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the porta

LIBER 777

e, failure. 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. 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 straigh

ific titles or epiphets of isis and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in late classical times. add selket, whos

ition of magick, in turn deriving from crowley s magical notebooks. numbers seem in most cases to be those of the equivalent greek letter; the english equivalents do not necessarily represent the original phonetic value of the letters but rather refer to the transliterations employed in the golden dawn, where coptic spellings of the names of various egyptian gods were constructed according to the qabalistic attributions of the letters. the letter sou) did not historically have a phonetic value as such but was rather used to fill out the numbering scheme by standing for 6; whence it was identified with the obsolete greek letter stau which was also used for number 6, and given the value st. col lii. the letters are shown in their isolated forms; since arabic is written cursively, letter form

LIBER ALEPH

lance, or in fulfilment of some defect. as is written: suum cuique. now because 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 un

on life. also the qualities are well defined in the cards of the tarot, so that thou hast a clear-cut means of developing thy powers according to the needs of the time. but learn also this, to work constantly under the guidance of thine holy guardian angel, so that thy workings be alway in harmony and accord with thy true will. h liber aleph vel cxi 84 g# de clave kabbalistica huius artis (of the qabalistic key of this art) ow then to thee who art long since master of high magick, it will be easy to shew how the mass of the holy ghost, sung even in ignorance, may work many a wonder by virtue of the force generated being compelled to manifest on other than its own plane. here then is a theory of the mystery of the on, that i, being the logos appointed thereunto, did create an image of my li

LIBER CHANOKH

fth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ave no grounds for discriminating between them.the academic scepticism is a wholesale firm, i hope!.and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical and practical points of view, or (in qabalistic language) between kether and malkuth. in private conversation i find it hard.almost impossible.to get people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion. therefore, a boot is a hat. so argue my friends, not distributing the middle term. but thus argue i. all boots are illusions. the soldie

LIBER DCCCLX JOHN ST

second, you must not be surprised at the shrewd silliness of my replying that i will take the second hour first. 1 [see the fama fraternatis, the first rosicrucian manifesto. the inscription on the door of the vault of christian rosenkreutz was there said to be .post cxx annos patebo (after 120 years i shall manifest. 120 is equated with .lux crucis (the light of the cross) by various methods of qabalistic analogic] 2 [liber lxv, ii. 62] john st. john 63 but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i .magically affirm. that ash is almond and that seven o.clock is twelve. it seems a p

LIBER HHH

eated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori. see also crowley.s essay .energised enthusiasm (liber 811. it is believed that .liber iao. if it was ever written, described meditation or magick practices based on these three .enthusiasms. 6 to explain this piece of qabalistic analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microprosopus and macroprosopus (it enumerates to 32, the total number of paths and sephiroth, the number of the .paths of wisdom. mentioned in the sepher yetzirah. next, since h is the letter of the mother, we substitu

LIBER LVII

last be joined, they give tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this inv

d the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the e

the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these prim

rwbg hta, ateh gibor le-olahm adonai .thou art mighty for ever, o lord. a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen .by whom alone tetragrammaton can be grasped. whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: th

ions 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor mathers, who misread the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation

29 [i.e, crowley.s essay berashith. t.s] on the qabalah 19 of course with powers so wide it is easy for the partisan to find his favourite meaning in any word. even the formal proof 0= 1= 2= 3= 4= 5= n is possible. but the adept who worked out this theorem, with the very intent to discredit the qabalistc mode of research, was suddenly dumbfounded by the fact that he had actually stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. o

LIBER LXVII THE SWORD OF SONG

on cross of agony, i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise of light. well! well! i guess brer buddha.s right! i am no bruta

six six six.31. this opinion has most 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 sw

oth these classics, to regard them both on the same level, as interesting documents from the standpoint of folk-lore and anthropology, and as nothing more. even when we learn that the bible, by a* this essay forms the introduction an edition of the .goetia. of king solomon .a thousand and one nights. commonly called .arabian nights. profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of burton.s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all .magical. phenomena; if they are illusions, they are at least

ish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit.s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon .the spirit cimieries teaches logic. what i mean is .those portions of my brain which subserve the logical faculty may be stimulated and developed by following out the process called .the invoc

ly mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic .middle pillar. of the .tree of life. an imaginary lady to whom sairey gamp in dickens .martin chuzzlewit. used to appeal. vide the daily papers of june-july 1901. cf. macbeth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sa

without the serpent5 his ways were but as wool cast into the dyer.s vat. two-and-twenty scales had the serpent, and every scale was a path, and every path was alike an enemy and a friend. so he set out, and the darkness grew upon him. yet could he well perceive a young maiden6 having a necklace of two-and-seventy* it would require many pages to give even a sketch of this remarkable document. the qabalistic knowledge is as authentic as it is profound, but there are also allusions to contemporary occult students, and a certain very small amount of mere absence of meaning. the main satire is of course on the .chymical marriage of christian rosencreutz. a few only of the serious problems are elucidated in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the my

LIBER LXXVIII

be read left to right (the theban script corresponds to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d

LIBER MMCMXI NOTE ON GENESIS

from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably also his source for the greek texts. the purported quotation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancient fragment of the key of solomon. and was probably written by levi himself. mathers, eternally credulous, appended it to an edition of the clavicle he translated and edited, although it has no real connection with the rest of the key, an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that t

LIBER O

but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the han

LIBER OS ABYSMI VEL DAATH

y it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7 et cetera. 7. also the glogik h8 of hegel. 1 [a qabalistic pun on tod] 2 [immanuel kant, prolegomena to any future metaphysics that may come forward as a science. a summary of the arguments and conclusions of kant fs critique of pure reason; a variety of english translations are now available] 3 [the reference is of course to david hume fs enquiry concerning human understanding, which summarises the conclusions of the treatise of human nature w

LIBER SAMEKH

detailed in liber 777, of which the most important columns are reprinted in book 4, part iii, appendix v. for an accound of these matters see the equinox, vol. i, gthe temple of solomon the king, h liber 418, liber aleph [cxi, john st. john [liber dccclx, the urn [liber lxxiii] and book 4, part iv. 37 appendix the stele of jeu. greek text. this is included to assist aspirants in making their own qabalistic analyses and personal adaptations of the ritual. i have given breathings but not accents. in any case neither would have been present on the original ms. ebarbarous names f are printed in small caps. for gtou deina h( ghim, nn h) would be substituted the name of the person to be delivered from the daimon. roman letters in square brackets indicate the corresponding sections of samekh [a]

chicago: university of chicago 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

ems from the equinox (ed. f.i. regardie. st. paul, minnesota: llewellyn, 1974; reprinted las vegas, nevada: falcon press, 1982; scottsdale, arizona, new falcon: 1988 (et al) how to make your own mcoto (comp. p.r. konig. munich: arw, 1996. liber aleph vel cxi. see equinox iii (6. the qabalah of aleister crowley (ed. f.i. regardie. yorke beach, maine: samuel weiser, 1973; reprinted as 777 and other qabalistic writings. magick (book 4 parts i-iii (ed. john symonds and kenneth grant. london: rkp, 1973, 1985; new york: weiser, 1973, 1991. magick: book 4 parts i-iv (ed. ghymenaeus beta h. york beach, maine: samuel weiser, 1994; second edition, 1997. this edition sometimes cited as gblue brick. h. magick in theory and practice (book 4 part iii. paris: lecram press, 1930. facsimile reprints: secau

trael in the original greek; similarly in line 3. see also crowley fs remarks on this line in point ii. 6 the goetia version has gpaphro osorronophris h (fapro fosoronnwfrij in the original greek, probably meant for gpharaoh asar un-nefer h. 7 with a couple of exceptions (ff for uu in section g, f renders letters which were originally omega, long eo. f the substitution, one suspects, was made for qabalistic reasons. the letter digamma) had long fallen out of use in greek except in standing for number 6 by the time pgm v was written down. 8 ischure( fiscure) is a greek word and not a barbarous name; it simply the vocative form of iscuroj, gmighty h and is not repeated in the original. 9 some printed editions omit this giaf h while retaining the gloss. 10 this is intelligible greek and crowl

to the edition of magick he co-edited with john symonds) was right about this ritual after all, we might consider the possibility that samekh is, in fact, just as much an exorcism or banishing as the original gstele of jeu h: that is, it is intended to gdeliver him, nn h. the operator himself. gfrom the endnotes 53 daimon which restrains him h. his own mundane personality. 18 possibly there is a qabalistic significance to this; one thus travels 2. circles total, or 810 degrees. the best i can manage off the top of my head is 810= iw, greek ghail! h 19 the identification of the direction of boleskine with the kiblah (an arabic term denoting the direction one faces to pray) is presumably based on al iii, 10 (plus the other two verses cited, which are far more ambiguous this involves t

alues, and keeping f (digamma= 6) for the last letter, sabaf= 210, 2 3 5 7, the product of the first four primes, and also the number of n.o.x. see gan essay on number h in liber lviii, s.v. 210. iaf sabaf= 227 (prime) whose meanings includes rkz, referred in liber d to the gsacred phallus. h reading it as iaw sabaw we get 811+ 1004= 1815 (3 5 11 11) a number for which i yet to fully work out the qabalistic significance, although the factorisation is suggestive. in any case, the final declaration is not in pgm v and was presumably added by whoever worked up the ritual from godwin fs publication. 30 v.l (in the first printed edition and one of the extant tss) ghis h; while a reasonable reading if the sentence is taken in itself, gthis h seems more plausible given the previous paragraphs. 31

LIBER XXV THE STAR RUBY

as g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi

LIBER XXXVI THE STAR SAPPHIRE

may know how] saying: ararita ararita ararita [in this the signs shall be those of set triumphant and of 1 [for the l.v.x. signs see .liber o] 2 [the signs of n.o.x. are described in .liber v vel reguli. i.r= isis rejoicing, or mater triumphans] 3 [the holy hexagram is further described in cap (69) of the book of lies, which see. t.s] 4 [lat .father and mother [are] one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [is] his beginning; one [is] his individuality; his permutation [is] one] 5 [lat .mother and son [are] one god ararita] 6 [lat .son and daughter [are] one god ararita] 7 [lat .daughter and father [are] one god ararita] liber xxxvi, the star sapphire 2 baphomet.8 also shall set appear in the circle. let him drink of t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

verses of the gospel of st. john. figure 27. the third pentacle of mars. it is of great value for exciting war, wrath, discord, and hostility; also for resisting enemies, and striking terror into rebellious spirits; the names of god the all powerful are therein expressly marked. editor s note. the letters of the names eloah and shaddai. in the center is the great letter vau, the signature of the qabalistic microprosopus. around is the versicle from psalm lxxvii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manhood, to overturn roughly and rashly both these classics, to regard them both on the same level, as interesting documents from the standpoint of folk-lore and anthropology, and as nothing more. even when we learn that the bible, by a profound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the luck holders of burton s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all magical phenomena; if they are illusions, they are at least as

of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the spirit s name. i need not enter into more particular discussion of these points; the intelligent reader can easily fill in what is lacking. if, then, i say, with solomon: the spirit cimieries teaches logic, what i mean is: those portions of my brain which subserve the logical faculty way be stimulated and developed by following out the processes called the invo

MICHAEL FORD WITCHMOON

hes discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the sam

build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is respon

esire made flesh. the two human aspects of the witches sabbat goat (baphomet) are represented in the female (the moon- witchcraft and sorcery: strength in mind, the dream state, desire initializing belief which manifests towards strength and ultimately attainment) and male (sun, magick: manifestation, strength in flesh and action. without one the other is nothing. the goat aspect equates with the qabalistic number 77, meaning buck/goat/devil thus representing fertility, creation, life and unrestrained sexual force. this is parallel with the basis of desire equaling action, having its basis in a sexually driven subconscious beginning, even though the desire obtained may not be sex related. 70 70 the serpent aspect is represented traditionally as kundalini, the fire snake in the form of a ph

h it's immense power. invocation of the witch mother 105 105 this is an elemental working to evoke the influence of witch mother paterson. such an elemental would be ideal in the search for witches sabbat knowledge, or inspiration. use an image of paterson, of which spare has drawn several, or create your own according to your mental picture of the witch mother. the sigil should be inscribed with qabalistic or planetary attributes according to what you wish to obtain. burn the candles and with a focused and creative imagination create the spirit image of yelg. spirit of lilith! thou which hast become through the elaborate passion of my self, i become through thee! daughter of the lunar queen, casting the autumnal fire through the aeons, noble passion of flight! become that all knowing! i s

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

uwa (see p. 106).enochwas the son of cain and luluwa, daughter of lilith (see p. 132)advent of jehovahin the new scheme of things, jehovah could not be seen to have a brothernot a brother who sostrongly opposed him in social matters (p. 117)mis-translations continuehistorically, it was enki (not enlil) who had created adam (atabba) and eve (nin-khawa; it wasenki who had granted them the rights to qabalistic wisdom, and it was enki who had appointed atabbato his priest-kingly station. these things were known in mesopotamia and canaan; they were writtendown and readily available in the temple libraries of babylon, and so they could not be ignored butthey could be reinterpreted. enki, the wise hero of sumer, could be portrayed (in accordance with hisemblem) as a troublesome serpentan image wh

MOTTA MARCELO THE COMMENTARIES OF AL

8, 61, 65; chapter iv, vv. 47,51, 60; chapter v, vv. 1, 15-18, 22-24, 59-64. see also liber vii, chapter vii, vv. 41-52; liber i, and liber 156. 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. the jews call it ain, 61, not. they are aware of the key, but their awareness is unbalanced. they arrive to it only through mysticism or qabalistic metaphysics, and their spiritual experience is insufficient. it leads them to consider themselves the "chosen people, with the result that hebrew initiates often behave like spoiled children, interfering with the work of initiates higher than themselves. then, just like children, having cast breezes, they complain when they harvest storms. aiwass calls the key eight, eighty, four-hundre

xcuses or explains the "me. we have two alternatives. the verse may be an insult to me (the personality speaking) my memory tells me, however, that the tone of the voice of aiwaz was at this point low, even, and musical. it sounded like a confidential, almost deferential, clarification of the previous verse, which had rung out with joyful crescendo. the alternative is that the verse contains some qabalistic proof of the authority of aiwaz to lay down the law in so autocratic a manner. just so, one might add weight to one's quotation from sappho, in the english, by following it up with the original greek. the absence of all capital letters favours this theory. such explanation, if discovered, will be given in the appendix. however, simply enough, the solution begins with the idea that the s

ame 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 of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld

crown of king of the self to its true function of instrument of the libido. freud analysed the psyche correctly; but his emotional attachment to tabus (he was, after all, a jew and a bourgeois) led him to the hopeless attempt of trying to saddle the lithe race-horse of the contemporary unconscious with the heavy accoutrements of the seedy nag of palestine. reason is in capitals, which suggests a qabalistic meaning. reason =200+5+1+ 7+70+50=333, the number of choronzon "dispersion (see liber 418, the tenth aethyr "dogs of reason" are, therefore, the "black brothers. why shall he perish with the "black brothers? because he will join their current. it manifests itself in the lower cakkrams, particularly those of the heart and the navel. the bodily prana is deflected by it. man's vital force

to myself; but 90 is tzaddi, the 'emperor, and 8 cheth, the 'charioteer' or cup-bearer; the phrase might then conceivably mean 'with majesty. alternatively, 98=2 x 49: now, two is the number of the will, and seven of the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will. without in any way deriding the above qabalistic explanation, which should be a guide to all thelemites in search of sensuous enjoyment "98 rules" may refer to some aesthetic code in daily use in ancient egypt or sumer or even in the modern middle east. aiwass gets quite provincial at times "exceed by delicacy: this does not mean, by refraining from so- called animalism. one should make every act a sacrament, full of divine ecstasy an

f summer is established anew. it is obvious that 'the length of thy longing' varies with the number of potentialities to be satisfied. in other words, the more complex the khu of the star, the greater the man, and the keener his sense of his own imperfections, of the scope of his work, and of his need to achieve it. 75. aye! listen to the numbers& the words: this passage following appears to be a qabalistic test (on the regular pattern) of any person who may claim to be the magical heir of the beast. be ye well assured all that the solution, when it is found, will be unquestionable. it will be marked by the most sublime simplicity, and carry immediate conviction. 76. 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l what meaneth this, o prophet? thou knowest not; nor shalt thou kno

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of these passages to be memorized, and which is unequivocally at the core of all the qabalistic teaching in the order is the excerpt from the neophyte ritual: unbalanced power is the ebbing away of life. introduction unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind. a whole textbook could be elaborated on this one simple piece of teaching. since the order system is replete with such choice gems, it is clear that

ionunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its importance. few, however, take time out to apply basic qabalistic and magical principles to elucidate its meaning. so in order to convey some idea of elementary meanings, i have decided to show the student what can be done with these four english letters ln.r.1. they are, of course, the initials of a latin phrase once placed by the romans at the head of the cross representing the phrase "jesus of nazareth, king of the jews" several other theological m

r creation for him. as the adept spreads his arms outward from the shoulders forming actively the 14 the golden dawn cross, he says "the sign of osiris slain" then crossing one arm over the other on the chest, he adds "and risen. isis, apophis, osiris, 1.40" thus what started out to be a simple abbreviation of a traditional latin sentence on the cross above the head of jesus, has now evolved by a qabalistic process of exegesis into a complex series of evocative ideas and symbolic gestures which extend tremendously the root idea. and by knowing these ideas, the gestures may be used practically to aspire to the illumination it suggests. this is the essential value of the sacramental actions. the rosicrucian equivalent of this formula is found in the fama fraternatitas, one of the original th

nor is this all. if we take 'lvx' as symbols of roman numerals, we have 65. this number, therefore, attains the symbolic equivalent of light, gnosis and illumination. the adeptus minor obligation imposed on the candidate during the ritual initiation, obligates him, as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbolized again in the hebrew word adonai. all the above notions therefore are synthesized in this word adonai, literally translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process e

to;s their doc16 the golden dawn trine and system of theosophy and hermetic science and the higher alchemy from a long series of practised investigators whose origin is traced to the fratres roseae crucis of germany, which association was founded by one christian rosenkreutz about the year 1398 a. d "the rosicrucian revival of mysticism was but a new development of the vastly older wisdom of the qabalistic rabbis and of that very ancient secret knowledge, the magic of the egyptians, in which the hebrew pentateuch tells you that moses the founder of the jewish system was learned, that is, in which he had been initiated" in a slender but highly informative booklet entitled data of the history of <17> the rosicrucians published in 1916 by the late dr. william wynn westcott, we find the follo

soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind is a poetic or dramatic convention. a number of its very fine invocations are addressed to a deity conceived of in a highly individualistic and personal manner, yet if the student bears in mind the several qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the

REGARDIE TALISMANS

on 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 and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so tha

magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resu

e by making a sigil of his name on the jupiter kamea, thereby linking himself with the expansive forces of jupiter the bestower, the sigil superimposed on the jupiter kamea would appear thus: or the sigil could be derived from the solar kamea in order to establish a link between vincent and the source of life and light and success: these several examples should suffice to demonstrate how both the qabalistic and the pythagorean systems of numbers may be used equally to good advantage in the formulation of sigils from the traditional magical squares. chapter two how to overcome unfavourable aspects let us deal with another related phase of this topic. suppose that you have had your horoscope erected by a competent astrologer, and the delineation indicates that too many planets are in airy si

specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this ca

RUBY TABLET OF SET

d co, 1967. jung, carl g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts-4. schaefer, heinrich, principles of egyptian art. 2r (ts-4. footnotes 1. the section on "neters" was published in issue i.4 2. the grand master wishes to disgress temporarily from the workshop's discussion and to comment at this time on one of the first statements offered during this discussion. existentialism and satanism in this essay i would like

anding. 75. aye! listen to the numbers& the words: 76. what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word. in his 1920 comment crowley observed "this passage following appears to be a qabalistic test (on the regular pattern) of any person who may claim to be the magical heir of the beast. be ye well assured all that the solution, when it is found, will be unquestionable. it will be marked by the most sublime simplicity, and carry immediate conviction" revelation 13:11. 77. o be thou proud and mighty among men! 78. lift up thyself! for there is not like unto thee among men or am

he aon of set was manifest and the temple of set revived. crowley, in defiance of #iii-47, believed the "one" to be charles stansfeld jones of vancouver. after jones' disavowal of the aon of horus and its beast, however, crowley reversed his earlier opinion and expelled jones from the aa.44 in his "new comment" to the book of the law ca. 1920 ce, crowley describes verses #ii-75 #ii-76 as being a "qabalistic test" identifying the person who may claim to be the beast's magical heir. moreover the solution will be conspicuous for the simplicity of its method, and its message will carry self-evident conviction.45 the "new comment" continues with a word of doubt expressed concerning jones' announced attainment of the grade of magister templi (8=[3, inasmuch as jones had not advanced sequentially

o with that knowledge? footnotes 1. crowley called this the aeon of horus. it was given the name aeon of harwer in the book of coming forth by night, indicating the true source of this knowledge. 2. this general demonstration of universal attributes of a word is evidence of both the validity of an aeon's word, and also of its strength 3. the book of coming forth by night 4. both numerological and qabalistic analysis of these numbers can yield useful insights to the interested student. 5 "the book of opening the way" and other items 6. advanced and interested first degree setians can also get copies of this material through a member of the priesthood. 7. and again, advanced and interested adepts can obtain these latter materials through an appropriate priest of set. 8. webster's new collegi

gress in this field. it is to be hoped that other setians may find it inspir-ing/intriguing/challenging and that resultant feedback and discussion may benefit all concerned. a rational overview of the enochian system the enochian system did not really excite any interest amongst occultists until the hermetic order of the golden dawn decided to pay it some attention, and it was adapted to suit the qabalistic outlook of that order through the genius of s.l. macgregor mathers. indeed, the golden dawn viewed the enochian system as "the jewel in its crown" since much of contemporary occultism is ultimately derived from the golden dawn, the enochian system has maintained its popularity. however, it has suffered a series of indignities and corruptions in the process. when studying enochiana, it i

lavey here was dishonest. there are specific words in the enochian language for 'god, etc. to translate them as 'satan 'the devil, etc. i say now as then is dishonest. it is a pity that dr. regardie did not also address the corruptions and distortions that occurred under the hands of the golden dawn, to force a square peg into a round hole, when they tried to fit enochiana into their own brand of qabalistic thought. in the final analysis, none of these corruptions and distortions seem to have affected the enochian magician's ability to work magic, and thus we come back yet again to the temple of set's assumption that magic is something that springs from the self, and is not dependent upon external names, signs, figures, or indeed languages. thus in the word of set the temple has restored t

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

forces. the second spelling of magic adds a 'k' to the end of the word, thus 'magick' this spelling dates back to the writings of aleister crowley's system of magick- itself satanism- an examination of satanic black magic side 1 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library based upon older qabalistic and eastern magical traditions. crowley added the letter 'k' in order to differentiate between his own brand of sex magick and other non-sexual forms of magic. in this essay i have however used both forms of the word, in relation to how the relevant satanic group spells the word. initiation during the 13th century a secret religious society known as the luciferans was discovered operati

SEPHER YETZIRAH WESTCOTT

increase diminishes. may god enlighten our eyes with the light of his torah, may he place in our hearts his fear, may we be worthy to greet him. he will enlighten the hear waken the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from

SIFRA DETZNIYUTHA

vengeance into the universe; and except for that adam who is called [by the name] hvhy, the universe would not exist; but all things would be destroyed. hence it is written: and the lord hvhy alone shall be exalted in the day of that.191 1 torah shmoth 27:17. 2 the circle mentioned here is the ayin (i, o) of vast face. 3 the five chapters are the negatively existent roots of the tree and the four qabalistic worlds. the great hall (lkh, hekal) is the circular contraction(,vomo, tzimtzum, see etz hachayim, luria) into which the positively existent tree emanates. 4 not (al) is a common synonym for ayn ]ya, nothing, mysterious unknown at the roots of all things. 5 this person is one of the thirty-six righteous tzadikim upon whom the world depends. he sees everything as the ayn ]ya and relishes

TELESMATIC FIGURES

he sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, which corresponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram b

THE HOLY ROSARY OF THE BRETHREN

ction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. equally, it follows the progression of the pentagrammaton. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: hold the cross to your heart and repeat the sacred mysteries. ex deo nascimur, in yeheshua morimur, per spiritum sanctum rivivisciumus. 5 step 3: first single bead- recite the lord s prayer. recite: pater noster. step 4: first of three beads together, say the f

e: step 28 (first bead) vibrate: a) h b) ynda c) layrwa step 29 (first bead) recite: legis jugum. step 30 (first bead) recite: pater noster. step 31 (first bead through the tenth bead) recite: ave maria. end of fifth decanate step 32: work back down the five beads to the cross repeating steps 1- 7 backwards. thus, the first single bead is sanctus est tu. step 33: upon reaching the cross, make the qabalistic cross. because our second order works a great deal with the use of latin, this rosary should be said in latin (excluding the hebrew. however, it is advisble to first perform it 9 in english several times to make certain that you know it well before transforming it into latin. 1. learn the ave maria first, and perform the rest in english. 2. after the ave maria is well memorized, add the

abalistic cross. because our second order works a great deal with the use of latin, this rosary should be said in latin (excluding the hebrew. however, it is advisble to first perform it 9 in english several times to make certain that you know it well before transforming it into latin. 1. learn the ave maria first, and perform the rest in english. 2. after the ave maria is well memorized, add the qabalistic cross in latin. 3. next, add the lord s prayer in latin. 4. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris

ord is with thee. blessed art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s pra

-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an

THE KEY TO THE MYSTERIES

the right inside the same "rason- both oriented to be read from the center. 13 we shall now sketch out an explanation of the bible by the aid of numbers, for the bible is the book of the images of god. we shall ask numbers to give us the reason of the dogmas of eternal religion; numbers will always reply by reuniting themselves in the synthesis of unity. the following pages are simply outlines of qabalistic hypotheses; they stand apart from faith, and we indicate them only as curiosities of research. it is no part of our task to make innovations in dogma, and what we assert in our character as an initiate is entirely subordinate to our submission in our character as a christian<key to the whole of his paradoxes- trans> sketch o

of god is the dogma of light! we stop here at the number nineteen, although the sacred alphabet has twenty-two letters; but the first nineteen are the keys of occult theology. the others are the keys of nature; we shall return to them in the third part of this work- let us resume what we have said concerning god, by quoting a fine invocation borrowed from the jewish liturgy. it is a page from the qabalistic poem kether-malkuth, by rabbi solomon, son of gabirol "thou art one, the beginning of all numbers, and the foundation of all buildings; thou art one, and in the secret of thy unity the most wise of men are lost, because they know it not. thou art one, and thy unity neither wanes nor waxes, neither suffers any change. thou art one, and yet not the one of the mathematician, for thy unity

, being to shut up, and the world to spread itself. it has spanned the heavens, and assembled with its power the tabernacle of the spheres, with the cords of its might it has bound the curtains of the creatures of the universe, and touching with its strength the edge of the curtain of creation, has joined that which is above to that which was below("prayers of kippour) we have given to these bold qabalistic speculations the only form which suits them, that is, poesy, or the inspiration of the heart. believing souls will have no need of the rational hypotheses contained in this new explanation of the figures of the bible; but those sincere hearts afflicted by doubt, which are tortured by eighteenth-century criticism, will understand in reading it that even reason without faith can find in t

cognizes no more yesterday's corpses in these living creatures of to-day. and why should one recognize them, since the world is renewed, since st. paul burned at ephesus the books of the hierophants? was then st. paul a barbarian, and was he committing a crime against science? no, but he burned the winding-sheets of the resuscitated that they might forget death. why, then, do we to-day recall the qabalistic origins of dogma? why do we join again the figures of the bible to the allegories of hermes? is it to condemn st. paul, is it to bring doubt to believers? no, indeed, for believers have no need of our book; they will not read it, and they will not wish to understand it. but we wish to show to the innumerable crowd of those who doubt, that faith is attached to the reason of all the centu

in a singular state of exhaustion and debility. a polish gentleman, who was present at one of the "seances" of mr. home, had placed on the ground between his feet a pencil on a paper, and had asked for a sign of the presence of the spirit. for some instants nothing stirred, but suddenly, the pencil was thrown to the other end of the room. the gentleman stooped, took the paper, and saw there three qabalistic signs which nobody understood. mr. home (alone) appeared, on seeing them, to be very much upset, and even frightened; but he refused to explain himself as to the nature and significance of these characters. the investigators accordingly kept them, and took them to that professor of high 134 magic whose approach had been so much dreaded by the medium. we have seen them, and here is a min

reverend sir" said he to charvoz "do you know these three signs "no" replied the abbe ingenuously "but the prophet assures us that they are of the highest importance, and that 148 their hidden signification shall soon be made known, that is to say, at the end of the age "oh, well, sir" solemnly replied the professor of magic "even before the end of the age, i will explain them to you; these three qabalistic signs are the signature of the devil "it is impossible" cried the old priest "it is the case" replied eliphas, with determination. now, the signs were these: 1 degree- the star of the micrososm, or the magic pentagram. it is the five-pointed star of occult masonry, the star with which agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flam

THE MIDDLE PILLAR

w crowley's "the wickedest man in the world"1 was booksellers to avoid him, and mandrake as a result, crowley could no longer afford after attempting to repair crowley's a book called the legend regardie and crowley drifted apart though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about

to teach and inspire new generations of students. regardie's classic book, the middle pillar, introduces a psychological perspective on magic and occultism and presents an intelligent and viable rationale promoting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of life in the aura. regardie, more than any other individual, saw the vast potential of the middle pillar exercise, whch was first published in a rather incomplete form in the manuscirpt

kether, tipharas rather than tiphareth, daas for daath, and malkus in place of malkuth) are due to a variation in dialect-askenazic hebrew versus sephardic hebrew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many qabalistic authors, translators, and most golden dawn magicians. the sephardic pronunciation is used almost exclusively by western magicians today. with this in mind, we have changed the spelling of the introduction to the third edition xxiii words mentioned above in tlus edition of the middle pillar to reflect the modem usage that most readers are familiar with. part two contains our own work tit

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 qabalistic and yoga systems of self-growth. an exercise for activating the chakras is included. the use and symbolism of the pentagram ritual and the middle pillar exercise are investigated in chapters nine and ten, which also give egyptian, greek, gaelic, and shamanic versions of these rituals for the benefit of those readers who are not especially drawn to the language of hebrew but nevertheless

ould prove a trustworthy guide on this search. it involves several distinct methods, each of which has been designed for a specific purpose, yet all work together to accomplish the ultimate goal, to erase the barrier between the conscious self and the unconscious, and to enable the student to find within the self, the great self who is in reality the only saviour he will ever have. the use of the qabalistic cross, as described in an early chapter, serves as an ideal means of aiding the ego to undergo an enormous expansion, to open up consciousness on a voluntary ordered level to the dictates of the unconscious. the so-called banishng ritual of the pentagrams is a vital techruque designed to eliminate undesirable elements from the psychc sphere, and thus to permit the process of consciousne

neighborhood of the kidneys. were the frustration complete and devastating to the psyche, it is not impossible that we should find a cancer-the symptom par excellence of the death-wish, the so-called suicide complex indicative of a division in the psyche's integrity. moreover, we could proceed a step further. we might enquire as to whether the affliction were on the right or left, remembering the qabalistic definition of the left pillar as the side of mercy, and that on the right as the pillar of severity.23 "unbalanced mercy is weakness and the fading out of the will. unbalanced severity is cruelty and the barrenness of mind."24 enquiry might elicit the fact that an afflicted left kidney was symptomatic of one who had been afraid to taste life to the full. or on the other hand, out of she

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

oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment be greater than the offence, he who inflicts it becomes executioner and is the real criminal, who is wholly inexcu

onous 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. worshippers of a personal god are by nature ultra-materialistic. their god is but a friend, a mighty man who will eventually pull them out of the present bog of existence; being too lazy to do so themselves, they invest him with special powers; once fashioned, the next step was to endow him with an immortalizing energy, and then, curious to say, they discovered he had given them

4, 105. yet crowley puts into the mouth of tannhauser the following as answer to the simple elizabeth fs assertion, gbut god is absolute good! h god slips you, he is undefinable! not good! not wise! not anything at all that heart can grasp, or reason frame, or soul shadow the sense of *tannhauser, vol. i, p. 258. such a definition whether applied to god or the ain soph is one and the same. in the qabalistic dogmas of pistorius we read even as regards kether, the crown, gthere is no name among qabalists by which the supreme king is designated; they speak of the crown only, which proves the existence of the king, 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

sition thus: gthe qabalists explain the efirst cause, f by the phrase: efrom 0 to 1, as the circle opening out into the line f ci am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have rediscovered the long-lost and central arcanum of those divine philosophers. h *berashith, vol. ii, p. 236. gi assert the absoluteness of the qabalistic zero. h gwhen we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean eabsence of extension in any of the categories. f gwhen i say eno cat has two tails, f i do not mean, as the old fallacy runs, that eabsence of cat possesses two tails, f but that ein the category of twotailed things, there is no extension of cat! f gnothingness

to transmute hi doubt h into hi know. h however, huxley grasped the great and grand truth that the natural philosopher who examines worlds, suns, and stars, is in reality only experimenting on his own ginner consciousness, h beyond which to him there is nothing. these stars thou seest are but the figuring of thy brain *gargoyles, vol. iii, p. 89. this nothing, this absolute nihility, is again the qabalistic zero. huxley did not belong to that now rapidly growing school (sic) of crapulous scientists who inflate themselves, like the frog in the fable, with the gases produced from an eightpenny box of chemicals with which they intend to solve in some dingy attic the flashing mysteries of the spheres. the caput mortuum was his playground, but the anima vitae eluded his eager grasp; yet this gr

idly demonstrated in gthe mother fs tragedy. h cora thinks, ggod hath made smooth the road beneath the hearse of my forgetful age. h not so however: they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master yet of the strong soul that bade itself forget *the mother fs tragedy, vol. i, pp. 156-7. qabalistic dogma of pistorius. factum fatum quia fatum verbum est. a supreme reason governs all, and hence there is no fatality; all which is must be; all which happens ought to take place. an accomplished fact is irrevocable as destiny, but destiny is the reason of the supreme intelligence .the mysteries of magic, p. 123. this law of cause and effect logically leads us to the third great principl

THE WITCH CULT OF ZOS VEL THANATOS

(id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos mag

THE SECRET RITUALS OF THE OTO

portuguese by nationality. it has been suggested that de pasqually was of jewish origin, but there is no hard evidence of this and it is clear that, nominally at least, he was a catholic, for there is a surviving record of his son s baptism. nevertheless, he had undoubtedly been deeply influenced by a somewhat debased variety of jewish mysticism, for he was a devotee of the degenerate version of qabalistic magic presented in such works as the key of solomon and the sepher ratziel. the order of elect cohens was founded at bordeaux in 1760 six years earlier de pasqually had unsuccessfully attempted to found an organization called the scottish judges which may well have been a first attempt to establish a magical/masonic link-up and quickly acquired a surprisingly large number of initiates

2:03:11 pm] the secret rituals of the o.t.o. part two the rituals themselves* third degree32 prefatory note the word of the third degree is one of the most closely guarded secrets of the o.t.o. i have had what is alleged to be this word communicated to me, but as i am uncertain of the purity of the source from which i received it i have not reproduced it. readers of this book who are students of qabalistic numerology will be able to reconstruct this word, however, for it has four letters and its numeration is 93, the same as that of the key thelemite words of thelema and agape. third degree opening the oasis is open in the second degree. the c. has been given the pass word, etc. the tent has been moved to the west of the well, facing east. the well is dry. s. crosses his hands, right over

TYSON DONALD NEW MILLENNIUM MAGIC

not clear how a letter of hebrew could be assigned the zero (see pictorial key, i, 2. aleister crowley championed strongly the assignment of the zero to the fool, and its placement at the beginning of the trumps: the really important feature of this card is that its number should be 0. it repre- sents therefore the negative above the tree of life [i.e. the ain, the source of all things. it is the qabalistic zero. it is the equation of the universe, the initial and final balance of the opposites; air, in this card, therefore quintessentially means a vacuum.20 today you will find the fool, bearing the number zero, at the beginning of most modern decks. however, the older placements of the fool are still being used. the positioning of the fool is essential not only to an understanding of the

ions, 1981, 30. 9. crowley, the book of thoth (new york: samuel weiser, 1974, 11. 10. regardie, the golden dawn (st. paul: llewellyn publications, revised edition, 1989, 288-92. 11. agrippa, occult philosophy, 371. 12. mathers, trans, the book of the sacred magic of abramelin the mage (new york: dover publications, 1975, 57. 13. agrippa, occult philosophy, 318-27. 14. knight, a practical guide to qabalistic symbolism, 2 vols (new york: samuel weiser, 1978, vol. i, 37. 15. westcott, trans, sepher yetzirah (york beach, maine: samuel weiser, 1980, 15. 16. hermes trismegistus "the emerald tablet' occult philosophy, 71 1. 17. larousse encyclopedia of mythology (new york: prometheus press, 1960, 328. 18. regardie, the golden dawn, 82. 19. mathers, trans, the kabbalah unveiled (london: routledge&

TYSON DONALD THE POWER OF THE WORD

bove the gateways of our old cathedrals; it is formed of four hebrew letters, and reads thus, yod-he-vau-he, 713 (the tarot of the bohemians [1889, translated by a. p. morton, new york: arcanum books, 1958, pp. 17-8) aleister crowley 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless (777 and other qabalistic writings [i9091 [york beach, maine: weiser, 1977, p. 30) the formation of the yod is the formulation of the first creative force, of that father who is called "self-begotten" and unto whom it is said "thou hast formulated thy father, and made fertile thy mother" the adding of the he' to the yod is the marriage of that father to the great co-equal mother, who is a reflection of nuit as h

ame 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 of the absolute. the lion corresponds to life, to the element of fire, to atzilutthh,e archetypal world, to yod in ihvh, and to the sephirah chokmah, root of f

ean calling for light with his first breath (ain soph aur and kether) when his first perception was his own image in the water which he immediately named as yhwh. perhaps it was an exclamation of pure shock which produced the initial explosion of the universe (i.e.u. be that as it may, the initial creative cry of "good god" or its equivalent brought being into existence out of nothing. in the old qabalistic tradition, the divine name was only passed on once in seven years from master to disciple "mouth to ear" at the temple the high priest alone was empowered to "speak the name once a year when he entered the otherwise silent holy of holies which no other mortal might penetrate. doubtless it was fully realized that the tetragram used on such occasions was only a human substitute for the "l

WESTERN MANDALAS OF TRANSFORMATION SR AL

crets of magical symbolism are now revealed in western mandalas of transformation. updated and refined through practical experience, the full range of talismans, mandalas, flashing tablets, kameas, sigils, and seals are made understandable and readily available to you. numerous illustrations demonstrate how to properly create and use these powerful images to positively change your life. use sound qabalistic principles derived from the tree of life to fashion powerful, transformative mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other imag

ok reviews, new age articles, a calendar of events, plus current advertised products and services. to get your free copy of the llewellyn's new worlds of mind and spirit magazine, send your name and address to: llewellyn's new worlds of mind and spirit p. o. box 64383-170, st. paul, mn 55164-0383, u. s. a. llewellyn's golden dawn series western mandalas of transformation magical squares. tattwas. qabalistic talismans soror a. l. illustrated by lloyd nygaard 1995 llewellyn publications st. paul, mn 55164-0383, u. s. a. western mandates of transformation. copyright c 1996 by a. l. soror. all rights reserved. printed in the united states of america. no part of this book may be used or reproduced in any manner whatsoever without written permission from llewellyn publications except in the case

oduced in any manner whatsoever without written permission from llewellyn publications except in the case of brief quotations embodied in critical articles and reviews. first edition first printing, 1996 cover design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383

, la, tzadkiel, aimbe, morning star, starel, and matarah, and to claire, wherever you are. special thanks to: all golden dawn friends, both living and dead, and la and lux for proofreading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1

rs perceived numbers and geometry as the ordering principles of the universe. the famous words of pythagoras echo even today "number is the measure of all things" later galileo was to say "the book of nature is written in mathematical language" in the ancient near east, numbers were associated with the planets, or even deified. god was thought of as number one.the prime mover.much like the modern qabalistic concept, where numbers are assigned to attributes of the god-energy on the tree of life. very early in the old testament writings the ancient-hebrews displayed a special fascination with certain numbers, and both gnosticism and medieval qabalism developed the themes of this mystical relationship with numbers. the bible is riddled with numerological meaning and augustine himself studied

rical 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 by someone else to

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely 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 roma

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

r 900. at some periods, the five finals were not used for the hundreds, but instead tau was written for 400 and other hundreds added; thus 500 was tq. another point of importance is that the jews never write jh jah for 15, because it is a deity title, they use instead 9, 6 thus tv, teth, vau. the qabalists used jh only when they desired to call attention to the holy name in the number. in certain qabalistic numerical computations many rabbis deemed it permissible to add an aleph, one, and this they called colel. in some cases we find the greeks to have used 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

ility, and an exciter of bacchic fury. in harmony, it was said to form by the quadruple numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ratio, the symphony dis-diapason. they called it justice, as the first evenly even number. as a type of deity, we all know of the famous hebrew title tetragrammaton or unpronounceable name we call jehovah ihvh. this name was used by the qabalistic rabbis to hide their secret tenets of the divine essence of the creator god. almost all the peoples of antiquity possessed a name for deity consisting of four letters, and many of them considered 4 to be a divine number, thus- in hebrew we find also ihih called eheie; and ahih called aheie. assyrian adad, egyptian amun, persians syre of sire, greek theos, latin deus, german gott, french

WORKING CEPHALOEDIUM VERSION 1

dantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working as air of air [57, that i s, these present writings and considerations of the whole matter. i now make qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the t

WORKING CEPHALOEDIUM VERSION 2

pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in the workings. after this the "yi king" gave us our first working as air of air [57, that is, these present writings and considerations of the whole matter. i now make qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tre

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

n. the length of colours should be such that the white is a little the longest, then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant and correct. they are as follows: white aries red taurus red-orange gemini orange 176 177 appendix d the lesser invoking 'banishing ritual of the pentagram the following ritual is from the golden dawn's the qabalistic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up

eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade a

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