Michael Wynn's Occult Reference Library
KERUB,KERUBIC,KERUBIM

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1 10 INITIATION CEREMONY

eek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sw

ADDTLS

in color of sephirah. 23 kerubic squares of the lesser angles: triangle no. 1: tarot card of lesser angle. triangle no. 2: elemental emblem of tablet. triangle no. 3: kerubic symbol answering to letter of name. triangle no. 4: elemental emblem of lesser angle. no. 1 will agree with the coloring of no. 3 always. that is, the color will be that of the element of the court card corresponding to the kerub. no. 2 shows the elemental color of tablet. no. 4, elemental color of the lesser angle. servient squares: triangle no. 1: element of great tablet with astrological attribution. triangle no. 2: elemental emblem of letter ruling the column with tarot trump. triangle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ruling rank with hebrew

ne again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, a 5, as 27 in oipteaapdoce they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the o. again. in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illumin

y strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of m of aismt, a kerubic square of the fiery lesser angle of the b tablet. triangle no. 1: queen of wands triangle no. 2: b. triangle no. 3: eagle kerub. c triangle no. 4: d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly palced as the d, rendering it explosive, though helping to stifle the d by its 29 union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the whole effect would be to produce a moist, generating heat, like that of a conservatory, or

ter. in these cases, either letter characterizes the square. the higher one is preferable. the lower is weaker. if two letters are side by side, the presumption is in favor of equality. where two letters are in one square, the best plan is to employ both. but one alone may be used with effect. of the difference between these mystical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid

ADEPTUS MINOR INITIATION

in the a we find not only that which is subtle and tenuous, but also the qualities of heat, moisture, and dryness, bound together in that all wandering element; and further also that in d, c and b we find the same mixture of nature. therefore, the four elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater

ALEISTER CROWLEY LIBER 777

paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters pr

ALEISTER CROWLEY LIBER CHANOKH

of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side

ALEISTER CROWLEY EQ I 5

ured his mind to the point of grasping such whirlwinds and making them the breath of his nostrils. but one minute in samadhi, and he would understand the actuality of such imaginations. not that facts are so discovered; it is the attainment of a point of view. and were this apex added to the broad pyramid of his common sense, we should have another st. john the divine, an incarnation of the eagle kerub, no longer as now merely the subtlety of the serpent and the sharpness of the scorpion. leo [we regret that urgency forbids detailed criticism of this admirable volume. we should in particular have liked to argue the "rite" theory of the crucifixion. as it is, we can only refer the author to j. m. robertson's "pagan christs- ed] abnormal psychology. by isador h. coriat, m.d "stage fright is

ALEISTER CROWLEY EQUINOX EQ I 2 2

addi as though bringing the watery reflux into action. this is the order of the circumambulation; first cometh anubis, the watcher of the gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed th

ALEISTER CROWLEY EQUINOX EQ I 3 2

der of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swe

ast one let thy prayer ascend [the magician shall kneel down and say] unto thee, sole wise, sole mighty, sole merciful one, be the praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! k

i license all spirits to depart, save that one whose dual nature i have bound herein. but let them depart in peace to their divine orders in the name of jeovah jeovaschah! and let them be ever ready to come when they are called :hb:mem-final hb:lamed hb:shin hb:heh hb:taw hb:aleph :hb:mem-final hb:lamed hb:shin fra: p. constructed many other talismans besides this, a flashing tablet of the eagle kerub of jupiter for the purpose 197 of curing a certain lady i, mother of soror q.f.d.f, of a serious illness. extraordinary were its results. for having carefully celebrated the ritual he instructed soror q.f.d.r. to feed the talisman with incense, and water it with dew. this she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was s

DION FORTUNE PSYCHIC SELF DEFENSE

is being worked, the operators are apt to bicker and squabble. it is also intimately associated with sex, as is revealed by its symbolism. if an occultist is making a magic circle, and for any reason wishes to seal it with the kerubim of the elements instead of the archangels, as is more commonly done, and feels himself unequal to the task of drawing a presentable eagle, the symbolic form of the kerub of air, he will use the zodiacal sign for scorpio. the evolutionary connection between the snake and the bird is well known to biologists; but long ages before darwin, initiates used the serpent and the eagle to represent the unsublimated and sublimated aspects of the life-force. the scorpion connects with the serpent through the dragon. i had a very curious experience myself in connection w

FULLER J F C SECRET WISDOM OF THE QABALAH

, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is materiality will vanish; the trees of life and of good and evil will dissolve into one; and as this unity takes form, not only will tetragrammaton be re-established, but simultaneously will he become od heh shin vau heh (hvwhy, 8 the messiah. then will the world of assiah vanish into the ecsta

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

e wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may o

GOLDEN DAWN RITUALS B

ery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon the earth. n is represented by the symbol. it is a symbol of alchemical distillation. l hath the laborious b. the following manner is the correct way to trace the kerubic emblems in the center of their respective pentagrams. 10 symbols: spirit wheel aquarius kerub leo kerub eagle kerub taurus kerub the attributions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wind bringeth into action the nature of heat and o. west wind bringeth rain and moisture, n. north winds are cold and dry like the l. the natural positions of the elements in the zodiac are different. o is in the east, l is in the

suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one figure, the earth pentagram, is drawn in the air. however, in the s.b.r.p./s.i.r.p. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words a

GOLDEN DAWN RITUALS G

u mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits

ce on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righ

, ruler and president over the four angels and governors of the subtle and aspiring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up t

mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding t

g "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness

owerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which t

l angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the c

l hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over th

ing "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the fire wand over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice on high and recite the following "o thou resplendent angel eytpa, thou who governest the realms of fluid m, i conjure thee to confer upon this dagger thy mysterious powers, that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, t

ecite the following "o thou resplendent angel eytpa, thou who governest the realms of fluid m, i conjure thee to confer upon this dagger thy mysterious powers, that by its aid, i may control the spirits who serve thee for such purposes as be pure and upright" holding the chalice over the air dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" hold

llowing "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of l let the adept hold up the pantacle on high and recite the following "o thou resplendent angel etnbr, thou who rulest the denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic power

etnbr, thou who rulest the denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic powers of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" 10 holding the pantacle over the dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. earth pantacle empowering the lesser angle of o let the adept hold the fire wand up on high and recite the following "o thou glorious angel naaom, thou who governest the fiery essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfas

ngel naaom, thou who governest the fiery essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the fire wand over the russet portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice up high and recite the following "o thou glorious angel nphra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" hol

hra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the chalice over the olive portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the dagger up on high and recite the following "o thou glorious angel nboza, thou who governest the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" h

st the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the air dagger over the citrine portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. 11 empowering the lesser angle of l let the adept hold the magical sword of the art on high and recite the following "o thou glorious angel nroam, thou who governest the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastne

est the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the magical sword of the art over the black portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. note: with using the magical 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

GOLDEN DAWN RITUALS SADD

d considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagram. again, in the commencing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest re

GOLDEN DAWN RITUALS VENUSZAM16

ween them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make

GOLDEN DAWN RITUALS Z1

ations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyp

s of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion

erub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkeni

flux into action. the order of the mystic circumambulation: first comes anubis, the watcher within; next thmaa-est, the goddess of the hall of truth; then horus; then the goddesses of the scales of the balance, then members, if the hall is large enough, and at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about t

ises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, a tail, and he stands on black. his nemyss is of olive green decorated with russet; his collar of russet and citrine. he has a white apron and a waist cloth of dull red striped with russet. he has no ornaments. 2. the kerubim: the kerub of m is formed behind hathor and she is a power of hathor, and has the same general coloring. she has a young girl s countenance and behind her are spread large and shadowing wings. the kerub of d is in the south beyond the seat of the dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the coloring is very lively with fl

, and has the same general coloring. she has a young girl s countenance and behind her are spread large and shadowing wings. the kerub of d is in the south beyond the seat of the dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the coloring is very lively with flashing leo green with ruby, flame-blue, and emerald green. the kerub of n is formed behind the hiereus and is a power of the great god toum or tmu. it has the face and form of a great eagle with large and glistening wings. the colors are mostly blue and orange with some green. the kerub of lis in the north behind the seat of the stolistes. it is a power of the great god ahapshi and has the face and form of a bull with heavy darkening wings. the colors are bla

GOLDEN DAWN RITUALS ZAM16

tween them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cr

GOLDEN DAWN RITUALS ZAM21

se whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force n

GOLDEN DAWN RITUALS ZAM22

ade as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel layrbg, spirits of n, ye i command. infuse ye into this creature of talismans the substance of the waters (make cross) in the three great secret holy names of god borne upon the banners of the west, eph arsl gaiol, spirits of n, ye i command. give unto me the substance of your realm

ght roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the name of hwhy, in the name of yjla ydc, and in the name of lapr, your archangel, spirits of m, ye i command. bind unto this creature of talismans the substance of your element of m (make cross) in the three great secret holy names of god borne upon the banners of the east, oro ibah aozpi, spirits of m, give unto me the substance of your realm that it may be mine forever, binding

er of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the invoking circle around it and the pentagram of passive spirit with the spirit wheel, and the invoking earth pentagram with the b kerub. say: in the name of rah ynda and ]lm ynda, spirits of l, adore your creator. in the name of the bride and the queen of the kingdom, and by the name of your archangel layrwa, spirits of l ye are mine to command. bind unto this creature of talismans the substance of your realm (make cross) in the three great secret holy names of god borne upon the banners of the north, mor dial hctga, spirits

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

colors of the great cross are: aries, leo, sagittarius= firey= red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury

KNOWLEDGE LECTURE TWO

sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbol

, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally

LIBER 777

ooohatan 32 bis# e earth, touch trp phrath (n) wpx tzaphon thahaaothahe 31 bis c a spirit, hearing. lix. archangels of the quarters. lx. the rulers of the elements lxi. angels of the elements. lxii. kings of the elemental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben

paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters pr

LIBER CHANOKH

of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffa

au, cheth, he, qoph, daleth, shin. by these names therefore, and by all the other holy names, we conjure ye and we exorcise ye; by the angel zechiel; by the angel duchiel; by the angel donachiel; and by the great angel metatron, who is the prince of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning, who is like god upon earth; and by the angel aniel; and by the angel ophiel; and by the angel bedaliel; wherefore, by th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

acob using a pentacle with a sentence from ezekiel will not longer exist. figure 23. the sixth pentacle of jupiter. it serveth for protection against all earthly dangers, by regarding it each day devoutedly and repeating the versicle which surroundeth it "thus shalt thou never perish" figures 20 and 21. the key of solomon page 66 editor s note. the four names in the arms of the cross are- seraph, kerub, ariel, and tharsis; the four rulers of the elements. the versicle is from psalm xxii 16, 17 "they pierced my hands and my feet, i may tell all my bones" figure 24. the seventh and last pentacle of jupiter. it hath great power against poverty, if thou considerest it with devotion, repeating the versicle. it serveth furthermore to drive away those spirits who guard treasures, and to discover

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

idate is conducted to the stations of the four kerubim, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of the four letters of the mirific word and the kerubim. it is always through the power and authority and symbol of the kerub that the elemental spirits and their rulers are invoked. in this ritual, as in all the others, important practical formulae of ceremonial magic are concealed. at this juncture, of the ceremony, with the airy elements vibrating about him and through hi, the zelator is urged to be 'prompt and active as the sylphs, but avoid frivolity and caprice. be energetic and strong as the salamanders but

e fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3c word and the kerubi. it 1: the kerub that the elemen- 1 zs in all the others, important t: r e'ements vibrating about him z"d active as the sylphs, but f 5 he salamanders but avoid e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, each one l-?c in the upward quest. the 1 -e stages of that journey, and t e:%cause of the exigencies of t -lto cards based upo

e water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera' the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and attributed- kerub of air-man-aquarius zv.5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised by jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrific

oth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 paths of the sepher yetzirah or book of formation. the two pillars either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron <123> the serpent on the tree of life second knowledge lecture passive: the back pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon <124> the second meditation let the zelator meditate on a straight line. let him take a ruler or a pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind

i seek the light of the hidden knowledge in the name of adonai. hierophant advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and

d not only that which is subtle and tenuous, but also the qualities of heat, moisture and dryness, bound together in that allwandering element; and further also that in fire, water and earth we find the same mixture of nature- therefore the four elements are bound to each kerubic emblem counterchanged with the colour of the element wherein they operate; even as in the vision of ezekiel <223> each kerub had four faces and four wings. forget not therefore that the tablets and the kerubim are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter. third upon more closely examining the door of the tomb, you will perceive, even as frater n. n, and those with him did perceive, that bene

thelmplement with the sword. fire wand lesser angle of fire "oh thou mighty angel bziza who art rulerand president over the four angels of the fiery lesser quadrangle of fire, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it i may control them for all just and righteous purposes. with the sword, trace invoking fire pentagram with lion kerub. 326 the golden dawn: volume 111 book four lesser angle of water: 0 thou mighty angel banaa, ruler and president over the four angels of fluid fire, i beseech thee to impress into this weapon thy magic power that by it i may control the spirits who serve thee for all just and righteous purposes. with the cup, trace invoking fire pentagram. lesser angle of air: oh thou mighty angel bdopa, rul

righteous purposes. trace invoking fire pentagram with pentacle. water cup lesser angle of fire: 0 thou powerful angel hnlrx, thou who are lord and ruler over the fiery waters, i beseech thee to endue this cup with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim. with wand trace invoking water pentagram with eagle kerub. lesser angle of water: 0 thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of water, i beseech thee to endue this cup with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim. with sword trace invoking water pentagram. lesser angle of air: 0 thou powerful angel htaad, thou who

stations of isis, nephthys, aroueris. 1. the kerubim: the stations of the man, the lion, the bull, and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds- beyond the stations of hierophant, dadouchos, hiereus, and stolistes- and in this order do their symbols appear in all warrants of temples. the kerub of air formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign aquarius is she referred as a correlative <102> which represents springs of water breaking upon earth; though as a zodiacal sign it is referred to air, the contain

o the sign aquarius is she referred as a correlative <102> which represents springs of water breaking upon earth; though as a zodiacal sign it is referred to air, the container of rain. the egyptian name of the sign aquarius is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence. the kerub of fire has the face and form of a lion with large and clashing wings. he formulates behind the throne of dadouchos and he is a power of the great goddess tharpesh or tharpheshest, the latter syllable being nearly pasht. the action of the lion

erub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence. the kerub of fire has the face and form of a lion with large and clashing wings. he formulates behind the throne of dadouchos and he is a power of the great goddess tharpesh or tharpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming fire of leo of which the egyptian name is labo-ae. the kerub of water has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god thoomoo, and his operation is by the sign of scorpio, which is called in egyptian szlae-ee (note: in egyptological works the name of this god is tum or

the flaming fire of leo of which the egyptian name is labo-ae. the kerub of water has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god thoomoo, and his operation is by the sign of scorpio, which is called in egyptian szlae-ee (note: in egyptological works the name of this god is tum or tmu.-i. r) the kerub of earth has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign taurus called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four comers o

reflux into action <108> the order of the mystic ciramambulation. first comes anubis, the watcher within; next thmaest, the goddess of the hall of truth; then horus; then the goddesses of the scales of the balance, then members, if the hall be large enough, and at the end the watcher without, sentinel. it is as though a gigantic wheel were revolving, as it is said "one wheel upon earth beside the kerub" the name of the sphere of the primum mobile, rashith ha-gilgalim, sigrufies the heads or beginnings of whirling motions or revolutions. of this wheel in the mystic circumambulation, the ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis; but in the reverse circumambulation, the contrary. now the nave or axis of this wheel is about

es from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, and tail, and he stands on black. his nemyss is of olive green decorated with russet, his collar of russet and citrine. he has a white apron and a waist cloth of dull red striped with russet. he has no ornaments. 2. the kerubim. the kerub of air is formed behind athora nd she is a power of hathor, and has the same general colouring. she has a young girl's countenance and behind her are spread large and shadowing wings. the kerub of fire is in the south beyond the seat of dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the colouring is very lively and f

and has the same general colouring. she has a young girl's countenance and behind her are spread large and shadowing wings. the kerub of fire is in the south beyond the seat of dadouchos. it is a power of the great goddess tharpesh, and has the face and form of a lion with large and clashing wings. the colouring is very lively and flashing leo green with ruby and flame-blue and emerald green. the kerub of water is formed behind hiereus and is a power of the great god toum or tmu. it has the face and form of a great eagle with large and glistening wings. the colours are mostly blue and orange with some green <122> thekerub ofearth isin the north behind the seat of stolistes. it is a power of the great god ahapshi and has the face and form of a bull with heavy darkening wings, and the colour

eat southern quadrangle, i invoke ye, ye angels of the watch-tower of the south. replace wand. take cup to west, sprinkle water, raise cup, circumambulate with sol, saying: so therefore first the priest who govemeth the works of fire must sprinkle with the lustral water of the loud resounding sea. on reaching the west, face west, sprinkle water, and make with the cup the pentagram of water, eagle kerub in centre. empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watch-tower of the west. replace, cup, take dagger, past to east, face east, and strike air thrice, circumambulate, saying: 402 evocation 403 such a fire existeth, extending through the rushings of air. or even a fire formless whence cometh the image of a voice. or even a fla

ult magical works, it is as fine a preliminary as could be wished for. 404 the golden dawn: volume 111 book six gram with taurus symbol in centre. and the elohirn said: let us make adam in our own image after our likeness, and let them have dominion over all the earth. in the name of adonai melekh, and in the name of the bride and queen of the kingdom, spirits of earth, adore adonai. trace taurus kerub in air; also sigil of auriel. in the name of auriel, the great archangel of earth, and by the sign of the head of the ox, spirits of earth, adore adonai. make cross in air. in the names and letters of the great northern quadrangle, spirits of earth, adore adonai. hold wand on high. in the three great secret names of god borne upon the banners of the north, emor dial hedega, and in the name o

ircumambulate) i invoke thee, thou great king of the north, ic zod heh chal (tracea whirl with sword over sigil) to be present here by me this day, and to grant thy protection and power unto me, to enable me to evoke axir, an angel s u b s e e ntot the lesser angle of earth of the northern quadrangle, unto visible manifestation. trace saturn hexagram over sigil, but using the taurus symbol of the kerub. i invocate ye, ye great princes of the northern quadrangle, who are known by the title and honourable office of seniors. hear ye my petition ,ye celestial seniors who rule over the earth in the north quadrangle, and who bear the names of laidrom, alhedega, aczinor, ahrnbicv, lzinopo, liiansa. be this day present with me, so that the angel axir may be caused to manifest physically unto me in

r sigil, 1e ih and is placedflat over sigil on the white triangle. invoke powerfully, and re-trace all sigils and pentagrams as may be required. thou who art the lord and king of malkuth, having taken the earth for thy footstool, adonai ha-aretz and adonai melekh, grant unto me the power and help of the great archangel auriel that he may command unto my assistance the angel phorlach and his ruler kerub, that they working through me may cause to appear visibly and physically before me in this temple the evocation 409 angel axir of the third lesser angle of the great northern quadrangle. cause him to come swiftly from his abode in the darkling splendours of the hidden earth to manifest himself in the triangle without this circle. emor dial hectega, thou secret of secrets in the vast kingdom

REGARDIE TALISMANS

ving only populus for cancer and laetitia for pisces. populus is drawn thus: and from it several little emblematic designs may be drawn with ease. laetitia is thus: and its emblems may be drawn so: these symbols therefore may be placed around the circumference of the circle, together with the traditional symbol of water, the inverted triangle. we would also include what the golden dawn called the kerub of water, the eagle s head, representing the sublimation of the intrinsic energy of scorpio as the active power of god operating through the element water. thus: all of these symbols, including the silver crescent of apas, should be placed on side four of the talisman. incidentally, i suggest several rough drafts should be attempted first, until one is gradually evolved that is entirely plea

SATANGEL

of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in the bible, stationed by god east of eden the cherubim and the ever turning sword to guard the way to the tree of life. they are described by theodorus, bishop of heraclea, as beasts which might terrify adam from the entrance of paradise. in the hebrew tradition they are described as having four

THE KEY TO THE MYSTERIES

peaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship o

1 10 INITIATION CEREMONY

elve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy cit

ADDTLS

13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the com

d and utilized correctly to properly command the angels of the lesser sub-angle. example: in the lesser sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. a

uare thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either the kerubic squares, nor to the sub-servient squares.(note: the use of the letter in the sephirotic cross in combination with a lesser angel name and a letter extracted from the tablet of union is reserved for a higher grade. thus, from the top rank of the a qua

the use of the letter in the sephirotic cross in combination with a lesser angel name and a letter extracted from the tablet of union is reserved for a higher grade. thus, from the top rank of the a quadrant in the a tablet we have the following name(s) r z (l) l a it is through the process of permutation that thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power

ant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a tablet, thou shall add the letter e from the word exarp on the tablet of union. thus the archangelic names are now erzla, ezlar, elarz, earzl. the rule is that the first letter of the appropriate line of the tablet of union is prefixed only to the name formed from the kerubic square. example: here is an example of the method as it is applied to the remaining

ion is prefixed only to the name formed from the kerubic square. example: here is an example of the method as it is applied to the remaining servient squares of the a angle of the a tablet. exarp hence exarp will only be used on the a tablet and shall never be used on the other 3 tablets. hcoma for the c tablet nanta for the b tablet bitom for the d tablet thou shall apply the first letter to the kerubic squares of each of the four lesser angles while the remaining four letters, thou shall apply to the sixteen servient squares of those angles shown above in the example. thou shall follow the same order as the tablet of union in applying the remaining letters: e m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both

erubic squares of each of the four lesser angles while the remaining four letters, thou shall apply to the sixteen servient squares of those angles shown above in the example. thou shall follow the same order as the tablet of union in applying the remaining letters: e m kerubics x a a c r b p d 11 below is an example of the lesser angle of d in the tablet of c.(permutations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cu

the letters. so far as concerns the great cross, the method for attributing to it the letters of the name is to divide each vertical and horizontal line into groups of three adjoining squares. we now come to the colored squares grouped above and below the sephirotic cross in each of the lesser angles. the most important of these are the four above the cross-bar of the sephirotic cross, called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names. thus: rzla, zlar, larz, arzl. these four names, t

these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names. thus: rzla, zlar, larz, arzl. these four names, the names of the four kerubic angels of the lesser angle, rule the servient squares below the sephirotic cross, and of the four, the first is the most powerful as the others are derived therefrom. by prefixing to these four names a letter from the appropriate line of the tablet of union, we obtain even more powerful names, archangelic in character. thus, for the kerubic rank of the a lesser angle for the a tablet, whic

we obtain even more powerful names, archangelic in character. thus, for the kerubic rank of the a lesser angle for the a tablet, which we are using as our example, the letter e of the word exarp on the tablet of union is prefixed. this produces erzla. ezlar. elarz. earzl. the rule is that the first letter of the appropriate line of the tablet of union is prefixed only to the names formed from the kerubic squares. in the airy angle of the c tablet, the principle kerubic name is taad. the name formed by the addition of the appropriate letter from the tablet of unon is htaad. as an example of this method applied to the remaining servient squares of the a angle of the a tablet, we find: diagram c hence exarp will be used entirely on the a tablet, and is never used on the other three tablets. t

gle of the c tablet, the principle kerubic name is taad. the name formed by the addition of the appropriate letter from the tablet of unon is htaad. as an example of this method applied to the remaining servient squares of the a angle of the a tablet, we find: diagram c hence exarp will be used entirely on the a tablet, and is never used on the other three tablets. the first letter applies to the kerubic squares of each of the four lesser angles, while the remaining four letters apply to the sixteen servient squares of those angles as shown above. the other names of the tablet of union are attributed similarly to c, b, and d. as an example, below are given the names formed from the lesser angle of d in the ctablet: 13 diagram 241 below is a diagram of the great name applied to each corner

one of the sephiroth of the tree of life. the sephirotic cross therefore represents the sephiroth modified by the letter of the lesser angle. thus kether in the airy, lesser angle is the kether of w. in the watery lesser angle, it is the kether of h, and so on. the letters, in this case, as elsewhere explained, refer to the four worlds. referring to the other squares of the lesser angles, in the kerubic rank the outside square is always attributed to the letter corresponding to the element of the lesser angle. in the tablets of a and c, the name reads right to left in the two upper quarters; in the two lower quarters it reads from left to right. in the tablets of b and d, left to right in the upper, but in the two lower quarters from right to left. thus in the four tablets the name reads:

enormously in each lesser angle, as a little later will be seen. the servient squares beneath the calvary cross may be considered as of four vertical columns of four squares each, or, looking at it from a different angle, of four horizontal ranks also of four squares each. in attributing the letters of tetragrammaton to these servient squares, the rule is that they follow the attributions of the kerubic squares. the columns (that is reading from above downwards) follow the order of the kerubic squares above, and this order is invariably followed downwards for the ranks, reading from right to left. thus, in the a lesser angle of the a tablet, the kerubic rank has attribution to the name: w h y h(final) therefore, applying the above rule, the servient squares beneath the sephirotic cross fo

ame referred to that group. each zodiacal sign, being divisible into three decanates, or divisions of ten degrees, it follows that each of three decanates of the sign may be referred to one of the squares in any group of three squares. the sign refers to the group, the decan refers to one square of that group. the rule governing the attributions of the twelve signs to the great cross is: the four kerubic or fixed signs (b, e, h and k) are referred to the squares of the linea spiritus sancti. the four cardinal signs (a,d, g, and j) are referred to the left side of the linea dei patris filiique, and the four mutable signs (c, f, i, and l) the right side of the linea dei patris filiique. the decanate system as employed by the order will be found in the part of this lesson dealing with the si

oth on the tree of life: l, k, f, a, c, b, and y. there are 36 small cards of the tarot, as explained in the appropriate documents, attributed to the decanates of the twelve signs. therefore to each of the decanate squares on the great cross will be attributed one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the kno

he world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w; pentacles to b and h final. it was

and w; pentacles to b and h final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ruled by a letter governing the rank, and also by a letter governing the column. in order to work out the astrological attributions of this allocation, note that the columns go by the triplicity of the kerubic square at the top, the ranks by quality. by this method there results a highly intricate and ingenious subdivision of elements in the sub-elements of the lesser angles. y d are referred to the cardinal signs,(a,d, g, and j) h c are referred to the kerubic or fixed signs,(b, e, h and k) w a are referred to the mutable signs,(c, f, i, and l) h (final) b are referred to the elements,(d, c

referred to the kerubic or fixed signs,(b, e, h and k) w a are referred to the mutable signs,(c, f, i, and l) h (final) b are referred to the elements,(d, c, a, b) as to the reasons of this latter attribution, s.r.m.d. says that the four cardinal signs are called the most fiery because they are most solar in nature. that is, the 19 equinoxes and solstices occur when the a is in these signs. the kerubic or fixed signs are considered watery because they are the most shining and glittering in nature. the remaining four mutable signs are called the most airy because they are the most subtle in nature. while the four elements are the most earthy because their operation is mainly terrestrial. incidentally, instead of the usual bsymbol, the planet l is used in the enochian system, because, to q

ADEPTUS MINOR INITIATION

he twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 1

. other adepts outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and th

ALEISTER CROWLEY LIBER 777

e zodiac) col. cxxxix. the outer planets uranus, nepture) and pluto) and the nodes of the moon were not given in this table in 777, but appeared in these positions in the table the essential dignities of the planets in the book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the ima

ALEISTER CROWLEY LIBER CHANOKH

follows a golden dawn correction of the tablets. 8: it is stated (see, e.g. the working of 26th june 1584, tfr p. 180) that this name and the following should be reversed to call forth and compel the cacodaimons (the three-letter names. 9: examples in this and the two following are taken from the water of water lesser angle. 10: the rules for prefixing black cross letters to names drawn from the kerubic and servient squares are nowhere stated in chanokh. the rule apparently used by dee (vide the lists of names in the book of supplications and invocations in sloane ms. 3191) was to use the black cross letter on the same row of the general view of the tablets as the name you were working with; thus only the letters e, x, a, r, p, h, c, o, m, a were thus used. these were used to (a) generate

angle, and (b) generate the names of cacodaimons from pairs of letters below the bar of the cross. liber lxxxiv 39 the golden dawn rule, per contra (apparently deriving from sloane 307, was to refer one of the four lines of the tablet of union to each watchtower; thus exarp to air, hcoma to water, nanta to earth and bitom to fire. the first letter of each row was prefixed to names drawn from the kerubic squares of each lesser angle, the second to names drawn from servient squares of the lesser angle of air, the third to names drawn from the servient squares of the lesser angle of water, the fourth to names drawn from the servient squares of the lesser angle of earth, and the fifth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not

ALEISTER CROWLEY EQUINOX EQ I 2 2

as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. honoured "hegemon" conduct the zelator to the west, and place him there before the portal of the thirty-second path through which he has just entered" the zelator then seeks entrance by the caduceus of hermes, the symbolism of which the "hegemon" explains to him. 268 6 "see 777" cols. cvi, cvii, p

ALEISTER CROWLEY EQUINOX EQ I 3 2

er pairs of smaller circles. beneath the circular altar is seen the lid of the pastos, and a figure emerges from beneath the altar to the top: a head in egyptian nemisis with the top of a crook to the right and the top of a flail to the left. the lower half of the room is mainly occupied by the compound set of tablets etc. from diagram 67; with these words below "the elemental tablets of the four kerubic emblems. flanking this at either side to the top are two pillars represented by upright equilateral triangles in squares. to the right is the white pillar and to the left the black pillar. directly beneath this set of tablets is a rectangle with "aspirant" written in it. below to the corners of the room are two rectangles with "2nd adept" to the right and "3rd adept" to the left "second po

pastos upon his back in full regalia; the complete symbol of the rose and cross on his breast hung by double phoenix collar; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the taro. the lid of the pastos is closed and the altar stands over its centre. the "second" and "third adepts" are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [

ris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 120. it is hb:chet hb:mem hb:samekh sic ?hb:koph hb:mem hb:samekh? and the arrow hieroglyph which has been sufficiently explained in z. and the portal ritual. it emphasises the pentagram formula17, that only the purified man ihshvh can enter here. also 120= 4 x 5 x 6 (chesed, geb

ANALYSIS OF THE 5 6 INITIATION

shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the ce

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chi

EVIL AND UNCLEAN SPIRITS

r shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putre

GILBERT THE SORCERER AND HIS APPRENTICE

tribes are thus attributed to the twelve zodiacal signs:[aries]'y'gad[taurus]c$ephraim[gemini]iimanasseh[cancer]l2z5issachar[leo]stjudah[virgo]tij1naphtali[libra==asher[scorpio]111dan[sagittarius]tbenjamin[capricorn]v")zebulon[aquariusj=reuben[piscesjv;simeonofthese especially(c$)thebull (j )the lion (111) the scorpion (but in good symbolism the eagle) and=)the man are to be noted as forming the kerubic figures of ezekiel and john. to these signs are allotted the tribes of ephraim. judah,danand reuben, who, as we shall presently see, encamped towards the cardinal points around the tabernacleofthecongregation, and as leadersoftheothers.thesigns of(ii)the twins) the fishes, and in a certain sense as a compounded figure (t )the centaur armed with the bow, are called bi-corporate, or double

ebulon()and dinah (a daughter. rachel bore joseph, whose sons were manasseh (n) and ephraim::s),but died at the birth of benjamin (t),whom she wishedtocall ben-oni. in the wilderness the tabernacle was pitched in the midst, and immediately surroundingitare the tents of levi. at a distance towards the four cardinal points are the standards of the twelve tribes erected there. on the east, judah=the kerubic sign of the lion, with issachar=(qo )and zebulon=(11).on the south, reuben=the kerubic sign of the man, aquarius, with simeon),and gad('y).on the west, ephraim=the kerubic sign of the bull, with manasseh( n) and benjamin (t);and on the north, dan=the kerubic sign of the eagle(tl),with asher=)and naphtali (ji.l7).save the kerubic emblems the arrangement seems at first very confused,butwhen

GOLDEN DAWN RITUALS B

epter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine color. this alludes to a d

the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is con

yb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attributed to the kerubic emblem of e, y, and to the wand. the colo

tablet of union. as a rule, enochian names are only vibrated when a tablet of union and the four watchtower tablets are present. the following are the elemental pentagrams, both invoking and banishing. 8 b b ynda ynda e e \yhla \yhla k k hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe tha

g it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain a

GOLDEN DAWN RITUALS C C1

forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace 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 t

thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vi

yw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order 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 lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated b

GOLDEN DAWN RITUALS D

or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that

GOLDEN DAWN RITUALS E

urea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you

GOLDEN DAWN RITUALS ENOCHALL

hing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 enochian a: in/ of/ on/ the/ with. a babalond: of a harlot. a boapri: let them serve you. a cocasb: the time. a cro odzi: hast thy beginning. aaan: kerubic angel of water angle of fire tablet. aab: cacodemon of fire angle of earth tablet. aabco: commanding angel of air angle of water tablet. aacc: subservient angel of fire angle of air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you

air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting. aaiom: amongst us. aair: subservient angel of air angle of earth tablet. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. a

gel of fire angle of earth. abaiond: governor of the second division of the aethyr pop (56. abaiuonin: to the stooping dragon. 3 abaivoninu: abai vovin. stooping dragon. abalpt: calling angel of earth angle of earth tablet. abamo: angel, also known as abmo. abaramig: abramg, prepare. abmo: subservient angel of earth angle of air tablet, also known as abamo. aboapri: serve, also see booapis. aboz: kerubic angel of air angle of earth tablet. aboza: kerubic name of air angle of earth tablet. abraasa/ abraassa: provide/ provided. abramg: abrang/ i prepare/ i have prepared. abramig: prepare/ are prepared. acam: 7699. acar: subservient angel of fire angle of fire tablet, also known as acrar. acca: subservient angel of fire angle of air tablet. also known as acuca. achildao: with diamonds. acl: c

ar. acca: subservient angel of fire angle of air tablet. also known as acuca. achildao: with diamonds. acl: cacodemon of water angle of water tablet. aclondoh: in thy kingdom. acmbicu: senior of mercury on the earth tablet. acocasb: time. acon: subservient angel of earth angle of air tablet. acop: subservient angel of earth angle of water tablet. acp: cacodemon of water angle of air tablet. acps: kerubic angel of earth angle of fire tablet. acrar: angel, also known as acar. acroodzi: beginning, also croodzi. acuca: angel, also known as acca. aczinor: senior of jupiter on the earth tablet. add: cacodemon of air angle of water tablet. adgmach: much glory. adgt: can/ be able. adi: cacodemon of earth angle of fire tablet. adire: angel, also known as adre. adna: obedience. adnop: angel, also kn

demon of earth angle of fire tablet. adire: angel, also known as adre. adna: obedience. adnop: angel, also known as adop. ado: cacodemon of earth angle of earth tablet. adoeoct: senior of jupiter on the fire tablet. adoeoet: senior of jupiter on the fire tablet. adohi: kingdom, also see io adohi. 4 adoian: face. adois: demonic name (reversal of sioda) commanding cacodemons of earth of fire. adop: kerubic angel of air angle of fire tablet. adopa: angel ruling dopa and companions. adota: angel, also known as adta. adph: piadph, jaw. adphaht/ adphant: unspeakable. adraman: name of an evil spirit. adre: subservient angel of fire angle of fire tablet, also known as adire. adroch: mount of olives. adrpan: cast down. adta: kerubic angel of air angle of water tablet. advorpt: governor of the third

f the third division of the aethyr tex (90. aeo: cacodemon of water angle of water tablet. aer: cacodemon of fire angle of fire tablet. af: nineteen. affa: empty. aflafben/ aphlafben: dee's good angel that appeared to dee and kelley on nov. 1, 1583. ag l toltorn: no one creature. ag: none/ no/ not/ no one. agb: cacodemon, counterpart of the angel gbal. aglm/ agmlm: angel, companion of magl. aglm: kerubic angel of earth angle of water tablet. aglo: in thy. agmm: subservient angel of water angle of water tablet. aha: cacodemon of earth angle of air tablet. ahaozpi: senior of venus on the air tablet. ah-deh-er-reh/ ah-deh-reh: adre, angel. ahd: cacodemon of air angle of water tablet. ah-ee-ah-oh-ah-ee: aiaoai, divine name. ahli: subservient angel of water angle of earth tablet. ahmbicv: acmbi

a mip zi: i fastened. amiran: yourselves. amis: end. amizpi/ am pizi: fasten, alos see amizpi. amma: curse/ cursed. amo: cacodemon of fire angle of air tablet. 6 amox: subservient angel of water angle of fire tablet, also known as amsox. amsox: angel, also known as amox. an: angel (filus filiorum lucis, associated with luna. an: name of jupiter heptagon 1. anaa: angel, also known as anvaa. anaa: kerubic angel of water angle of fire tablet. anaeem: calling angel of water angle of earth tablet. ananael: of the secret wisdom/ wisdom. ancro: angel, also known as anro. and: cacodemon of air angle of water tablet. andispi: governor of the third division of the aethyr zom (9. anetab: in government. angelard: thought (n/ thoughts. angpoi: calling angel of air angle of earth tablet. anh: cacodemon

ater angle of air tablet. apachana "the slimy things made of dust" apahr: angel, also known as aphr. apata: demonic name (reversal of atapa) commanding cacodemons of fire of water. 7 apbr: subservient angel of water angle of fire tablet. apd: cacodemon of earth angle of earth tablet. apdoce: aapdoce, senior of fire. aphlafben: dee's good angel that appeared to dee and kelly on nov. 1, 1583. aphr: kerubic angel of water angle of earth tablet. aphra: kerubic name of water angle of earth tablet. apid: subservient angel of fire angle of water tablet. apila: live/ liveth/ liveth forever. aplst: angel, also known as apst. apm: cacodemon of fire angle of air tablet. apms: subservient angel of fire angle of earth tablet. aps: cacodemon of fire angle of fire tablet. apst: subservient angel of air a

et. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air angle of air tablet. arzulgh: name of an evil spirit, counterpart of befafes. as: was. 8 asav: subservient angel of fire angle of water tablet. ascha: god. asgv: subservient angel of air angle of fire tablet. ash: cacodemon of earth angle of air tablet, counterpart of the angel shal. asi: cacodemon of fire angle of fire tablet, counterpart of the angel sisp. asmt: kerubic ange

r tablet. axir: subservient angel of earth angle of earth tablet, also known as axtir. axp: cacodemon of fire angle of air tablet. axpa: subservient angel of air angle of water tablet. axr: cacodemon of earth angle of water tablet. axtir: angel, also known as axir. axziarg: governor of the second division of the aethyr pax (11. aydropt: governor of the second division of the aethyr tan (50. aytp: kerubic angel of water angle of air tablet. azcall: demonic name (reversal of llacza) commanding cacodemons of water of air. azdobn: angel (filia lucis, associated with mercury. azdobn: name of mercury heptagram point. azdra: demonic name (reversal of ardza) commanding cacodemons of air of air. aziagiar: harvest. aziagier/ aziagiar rior: like unto the harvest of a widow. aziazior: likeness. aziazo

rsal of llacza) commanding cacodemons of water of air. azdobn: angel (filia lucis, associated with mercury. azdobn: name of mercury heptagram point. azdra: demonic name (reversal of ardza) commanding cacodemons of air of air. aziagiar: harvest. aziagier/ aziagiar rior: like unto the harvest of a widow. aziazior: likeness. aziazor: in the likeness. azieh: whose hands. azien: on whose hand(s. aziz: kerubic angel of fire angle of fire tablet, angel, companion of ziza. azriz: angel, also known as aziz. baataiva: bataivah. bab: power/ ability/ possibility. babage/babagen: south. babage: in the south. babagen: of the south. babagen: of the south. babalel: prince, associated with mars of mars (15) babalon: wicked (cf. babalond. babalond: harlot (cf. babalon. bable/ babler: for/ because/ for why?

ed with sol (8. bogemo (meaning unknown. bogpa: reign/ rule (cf. sonf. bolp: be/ be thou. bolp como bliort pamt: be thou a window of comfort unto me. bonefom: prince, associated with venus of mars (21. booapis: serve, also see aboapri. bormila: prince, associated with venus of saturn (38. bornogo: prince, associated with sol of venus (2. boyu: subservient angel of water angle of air tablet. boza: kerubic angel of air angle of earth tablet, also known as boaza. bracn: angel, also known as brcn. bragiop: prince, associated with luna of mars (19. bralges: prince, associated with luna of saturn (37. 13 bramg: be thou. branglo: prince, associated with saturn of sol (12. bransg: guard (cf. blans. brap: subservient angel of water angle of fire tablet, also known as briap. brasges: bralges, prince

angle of fire tablet, also known as briap. brasges: bralges, prince. brdga/ burgda: sleep. bren: angel, companion of cnbr (also see bracn. brgda /brgdo: sleep/ slept. brgow: sleep. briap: angel, also known as brap. brin /brint /brints: have/ they have/ you have/ thou hast. brisfli: prince, associated with luna of sol (13. brita: talk. brorges: prince, associated with saturn of mercury (30. brtn: kerubic angel of earth angle of air tablet. btzkasel: name of jupiter (names not pronounceable by man. buscnab: prince, associated with sol of saturn (39. busdir /bufd: glory. busd: in the glory or in glory. busdir: the glory. busdir oiad: the glory of god. busdir tilb: that the glory of her. busduna: prince, associated with mars of luna (46. butmon: mouth. butmona: mouth/ of his mouth. butmoni: t

nt angel of air angle of fire tablet. cir: cacodemon of air angle of earth tablet. cla: 456. cleo: subservient angel of water angle of water tablet. clm: cacodemon of water angle of earth tablet. cmo: cacodemon of earth angle of air tablet. cms: cacodemon, counterpart of the angel msal. cmu: cacodemon of water angle of earth tablet. cnabr: angel ruled by hcnbr. cnbr: angel, ruled by aiaoai. cnco: kerubic angel of earth angle of earth tablet. cni: cacodemon of air angle of earth tablet. cnila: of blood/ blood. cnmo: subservient angel of earth angle of air tablet. cnoqod: servants. c-noqol: cnoqod/ you servants. cnoquodi: with their ministers. cnoquol: o you servants. cnx: cacodemon of fire angle of water tablet. cnxp: subservient angel of fire angle of water tablet. coa: cacodemon of earth

tablet. cnoqod: servants. c-noqol: cnoqod/ you servants. cnoquodi: with their ministers. cnoquol: o you servants. cnx: cacodemon of fire angle of water tablet. cnxp: subservient angel of fire angle of water tablet. coa: cacodemon of earth angle of air tablet. coalg: continually. coasg: caosg, earth. coasgin: than the earth. coazior: increase. cocasb: of time/ time/ the time. cocasg: times. cocn: kerubic angel of earth angle of earth tablet. colis: making. collal: sleeve/ sleeves. com selh: a circle. comanan: governor of the second division of the aethyr zax (29. commah: truss/ trussed. como bliort: a window of comfort. como: window. comselh: circle (n. cona: subservient angel of earth angle of air tablet. congamphlgh: man's spirit; the holy ghost. conisbra: work(s) of man. const: thunder

h as. cors: such. corsca: such as. corsi: of such. corsv: such. cos: cacodemon of air angle of fire tablet. coto: subservient angel of air angle of water tablet. cox: cacodemon of water angle of fire tablet. cpa: cacodemon of earth angle of water tablet. cpao: subservient angel of water angle of air tablet. cpc: cacodemon of fire angle of water tablet. cpsa /cpusa: angel, companion of psac. cpsa: kerubic angel of earth angle of fire tablet. cralpir: governor of the second division of the aethyr zip (26. crcrg: until. crimi: praises. crip/ crp: but/ only. 18 crip ip nidali: but not your noises/ mighty sounds. crl: cacodemon of water angle of earth tablet. cro od zi: the second beginnings of things. croodzi: beginning. also see acroodzi (cf. iaod, iaodaf. crp l: but one. crs: cacodemon of ai

. deimola: name of sol (names not pronounceable by man) deo: name of the seventh aethyr. des: name of the twenty-sixth aethyr. dfmn: subservient angel of air angle of air tablet. dial: four lettered holy name of god, ruling the element of earth. dialiva: governor of the third division of the aethyr arn (6. diari: angel, also known as diri. dilzmo: differ (v. dinmt: angel, companion of tdim. dimt: kerubic angel of water angle of water tablet. diom: subservient angel of earth angle of fire tablet, also known as dixom. diri: subservient angel of water angle of air tablet, also known as diari. diu/ duiv/ div: angle. dixom: angel, also known as diom. dlasod/ dlafod: sulphur (alchemical (cf. salbrox. dluga: give/ giving. dlugam: give/ given. dlugar: gave/ bring unto them/ gave them/ giving them

. dodpal: let them vex/ vex 20 dodrmni or dodrumni: vexed. dods: vexing. dodsih/ dodseh: vexation (cf. dodpal. dods tolham: vexing all creatures. dolop: angel also known as doop. don: name of the enochian letter representing r. donasdogamatast os: hell-fire. donpa: angel, also known as dopa. dooain/ dooaip: name/ in the name/ his name. doop: subservient angel of earth angle of earth tablet. dopa: kerubic angel of air angle of fire tablet, also known as dolop. dorpha: looked/ looked about/ have looked about me. dorphal: looking/ looking with gladness. dosig: night. dozinal: governor of the fourth division of the aethyr tex (91. drea: subservient angel of fire angle of fire tablet. drilpa: great. drilpa geh ils: great art thou. drilpi: great, greater (cf. canse. drilpi caosgin: greater than

and/ which understand/ that understand. ds on od tliob: which understand and separate creatures. ds pa aox: which remain. ds page ip: which rest not. ds praf: which dwell. ds sonf: who reign/s/ which reign/s/ that reign. 21 dsaaai: demonic name (reversal of iaaasd) commanding cacodemons of fire of water. dsi or ds i: which is/ who is/ that is. dst: which also/ which it/ which i have. dtaa/ dtoaa: kerubic angel of air angle of water tablet, companion of taad. duiv/ du i b: diu, angle/ into the third angle. dxgs: kerubic angel of fire angle of air tablet. dxgz: angel, companion of xgzd. dznn: subservient angel of earth angle of water tablet. e: i, angel (filia lucis) associated with sol, name of saturn (corrected) heptagram point. e ol: i made you. e siasch: the brothers. eac: cacodemon of f

GOLDEN DAWN RITUALS F

rt 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 circle around it. at the same time, invoke all of t

GOLDEN DAWN RITUALS G

e "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 (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 consecra

am 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 consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon

GOLDEN DAWN RITUALS K

s of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thr

GOLDEN DAWN RITUALS SADD

rection) to the bottom of both lines. each tablet begins on the top with the appropriate letter of the tetragrammaton, ascribed to the elemental tablet: d= y c= h a= w b= h thou shalt read the linea spiritus sancti beginning in the left, and again, commencing with the letter of the tetragrammaton appropriate to the tablet, reading from right to left. air tablet 15 tetragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(f)y" water tablet" whyh(f) yh(f)wh h(f)yhw hwh(f)y" earth tablet" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs

normously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small ca

ld color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside square is always attributed to the letter that corresponds to the element of the lesser angle. how they are read: a names read right to left in upper two quarters; in lower two quarters read c from left to right. b names read left to right in upper two quarters; in lower two quarters read a from right to left. note: each square

6 4 2 7 8 9 10 numbering system of sephirotic cross k y f a c b planetary attributions of sephirotic cross (note: l is not included) as shown the servient portion (each suare) is ruled by a letter governing the rank and also by a letter governing the column. thou mayest acquire the astrological attributions of each square (zodiacal for servient. the columns are attributed to the triplicity of the kerubic square atop, and the rank by the quality. 21 y d cardinal signs: a d g j h c kerubic signs: b e h k w a mutable signs: c f i l h b elements: d c a l the four cardinal signs are the most fiery because they are the most solar in nature. the equinoxes and solstices occur when a is in these signs. the kerubic or fixed signs are attributed to h and are considered watery because they are the mos

ther attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross 25 triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the e

he c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the fiery lesser angle of the earth tablet. 29 triangle no. 1 queen of wands triangle no. 2 b triangle no. 3 c, triangle no. 4 d here b acting downwards and d upwards, the effect would be volcanic. the c is as strongly placed as the d by its union with the b. the queen of wands equals the c of d, h of y, reconciling these two elements. therefore the whole effect would be to produ

GOLDEN DAWN RITUALS SCONTINUED

in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the name. triangle no. 4 elemental emblem of lesser angle. thou will note that no. 1 and no. 3 always match in color in the kerubic square. no. 2 showeth us the elemental color of the tablet, while no. 4 showeth the e

GOLDEN DAWN RITUALS U7

of its operation is that of hnbl, the lunar beam, bestowing change, increase and decrease upon created things and it ruleth the sphere of action of y and the nature of mankind. and ydc is a god who sheddeth benefits, omnipotent and satisfying, and yjla is the god of life, the living one. its archangel is layrbg the prince of change and alteration. and the name of the order of angels is \ybwrk or kerubic ones who are also called the order of angels. and from the rays of this triad there appear three colors in twklm together with a fourth which is their synthesis. thus, from the orange tawny of dwh and the green 6 nature of jxn, there goeth forth a certain greenish citrine color, yet pure and translucent withal. from the orange tawny of dwh mingled with the puce of dwsy there goeth forth a

GOLDEN DAWN RITUALS ZAM13

carry the wand of the winged globe around which the twin serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had befo

GOLDEN DAWN RITUALS ZAM22

y the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore 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 th

GOLDEN DAWN RITUALS ZAM5

armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower porti

o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the n

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

osmic elements range in between. in enochian magick a thought is a thing; an entity, which is composed of the cosmic element, air. an emotion is an object which is composed of the cosmic element, water. table ion the following page contains three symbolic ways of representing these cosmic elements. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself" aleister crowley, book 4 the magical universe is the macrocosm of the magician. as a magician, you will have your own experiences in your own aspects, but no t

ty god has gven up his divine name. indeed, the mighty god has given up his divine name: ra. this was spoken by isis, the great one, the divine n stress of the gods, who knew ra by his own name. the legend of ra and .isis figures 1 to 16, appendix b, show the names of the major deities of the 16 subquadrants of the watchtowers. the four squares at the top of these figures contain the names of the kerubic angels. there are no demons or lesser angels in these upper squares (i.e, they are upper in the cense that they are located aboye the horizontal sephirothic cross bars) the names shown in the boxes over the tops of the squares are the archangels. the archangels reside over the respective files of squares induding the kerubim. as an example, figure 1, appendix b, shows air of air. you shoul

i.e, they are upper in the cense that they are located aboye the horizontal sephirothic cross bars) the names shown in the boxes over the tops of the squares are the archangels. the archangels reside over the respective files of squares induding the kerubim. as an example, figure 1, appendix b, shows air of air. you should see that in the first square the archangel erzla (erah-zod-lah) govems the kerubic angel rzla (ra-zodiah) who in turra governs the four squares in the file or column below the first square. ezlar (eh-zod-lahrah) is the archangel who governs zlar (zod-lah-rah) in the second le. the 16 lower squares are called the 52 lesser squares of air of air. the first of these squares is governed by the rul ing lesser angel xkzns (tz-kehzoden-seh) and the lesser angel kzns (keh-zoden

esser angel kzns (keh-zoden-seh. the demon xkz (tzkeh- zod) is also in this square. as another example, look at figure 12, appendix b. you should see that the square t of stim (reference figure 6, appendix a, foz letters) is governed by the ruling lesser angel atims (ah-tee-meh-seh) and the lesser angel tims (teemeh- seh. the demon ati (ah-tee) is also in this square which is presided over by the kerubic angel aomi (ah-oh-mee) and the archangel naomi (nah-ohmee. the appropriate hierarchy of deities must be addressed during all magical operations in the watchtower squares. use the following hierarchy for your invocations: kings seniors sephirothic cross angels kerubic angels archangels angels lesser angels demons 53 the major magical instruments and weapons let theadeptbe armed with his mag

number for babalond meaning "harlot" he is a creature of the feminine current and will 134 seduce you into it if you are not careful. use your cup to remand you of your proper goals here and thus to break his enchantment_ alr is of the same nature as sothis, but lacks the latter's spiritual insight and initiatory abi l ities. the forces of this square are of a spiritual nature because the ruling kerubic square is leo (see figure 8, appendix c. the demonic nature of alr is his refusal to heed this spiritual impulse, but instead he uses the feminine current to give shape to the emotional forces of any who enter here. if you have any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to

your pantacle to repel the demon of this square. her narre is nlm (nel-em) and her number is 148, the number for the word orsba meaning "drunken" or "intoxicated" the demon nlm wi l l try to make you drunk with the pleasures of this square. it is very easy to lose yourself in the peace and fascination of the natural landscapes of this region. step 10. this square lies under the domination of the kerubic taurus which directly affects its physical conditions. the astrological influence here is saturn. the tarot influence is the universe. these influences, acting harmoniously together under the conscious direction of horus, have resulted in a scenic fairyland of natural beauty, a woodland paradise. step 11. after observingthis square siufficiently, return to your physical body and employ the

n either use your magical imagination to construct it in the etheric or astral planes, or you can draw it on paper first, one part at a time. the golden dawn divided these images into four types, depending on the world (i.e, atziluth, briah, yetzirah, or assiah. in general, kings, seniors, and governors should be considered archetypal and therefore, telesmatic figures cannot apply. archangels and kerubic angels are creative and original. telesmatic figures only apply to these in a restricted sense. for example, they should be shadowy and barely discernible. the greater and lesser angels of the watchtowers, however, are formative. telesmatic figures apply quite well to these deities (as well as demons. to build an image, use the information contained in table ix. the sex of the figure depen

KNOWLEDGE LECTURE TWO

tal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the ma

LIBER 777

e zodiac) col. cxxxix. the outer planets uranus, nepture) and pluto) and the nodes of the moon were not given in this table in 777, but appeared in these positions in the table the essential dignities of the planets in the book of thoth. in magick crowley added an additional column, the superior planetary governers of the signs; initially this referred the cardinal signs to the primum mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. while on the subject of the outer planets, there is evidence in the book of thoth that crowley for a time (possibly prior to the discovery of pluto) referred neptune to kether and uranus to chokmah (vide the table the triple trinity of the planets, incl

LIBER CHANOKH

1584, a week after the original delivery of the great table (tfr p. 188, dee asked ave .as concerning the diversity of certain words in these tables and those of the portions of the earth delivered by nalvage, what say you. and was told simply .the tables be true. possibly it follows a golden dawn .correction. of the tablets. 10: the rules for prefixing black cross letters to names drawn from the kerubic and servient squares are nowhere stated in chanokh. the rule apparently used by dee (vide the lists of names in the .book of supplications and invocations. in sloane ms. 3191) was to use the black cross letter on the same row of the general view of the tablets as the name you were working with; thus only the letters e, x, a, r, p, h, c, o, m, a were thus used. these were used to (a) genera

in each lesser angle, and (b) generate the names of kakodaimons from pairs of letters below the bar of the cross. the golden dawn rule, per contra (apparently deriving from sloane 307, was to refer one of the four lines of the .tablet of union. to each watchtower; thus exarp to air, hcoma to water, nanta to earth and bitom to fire. the first letter of each row was prefixed to names drawn from the kerubic squares of each lesser angle, the second to names drawn from servient squares of the lesser angle notes 44 of air, the third to names drawn from the servient squares of the lesser angle of water, the fourth to names drawn from the servient squares of the lesser angle of earth, and the fifth to names drawn from the servient squares of the lesser angle of fire. as crowley gives no examples i

LIBER O

as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the na

MASTERING WITCHCRAFT

e approach, the seeds of the process will lie in the use of the archetypal symbolism of the four elements of the wise. in order to raise a tempest or wind, whether it be used to split clouds or tear up trees, contact has to be made with the powers of the air, using as many magical images congruent with the airy principle as appeal to you. the square of mercury may be of use and herne invoked. the kerubic eagle, or great bird, from the watchtower of the east should be called upon. the wand should be used as the emblem of power in your ritual, and you should seek to call up all the stormy, howling, blustering, wind-swept memories of gale and hurricane within your experience, and augment them by rhyming spell within a circle properly cast with mercurial incense. for a benevolent zephyr, invok

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

which the candidate trod as emblematic of his conquest. placed in the centre of the vault was the pastos of rosenkreutz- though the pastos is also referred to as the tomb of osiris the justified one. both of these beings may be considered as the type and symbol of the higher and divine genius. immediately above this coffin rested the circular altar mentioned in the fama. it bore paintings of the kerubic emblems, and upon these were placed the four elemental weapons and a cross, the symbol of 38 the golden dawn resurrection. at one point in the ceremony, the acting hierophant, or chief adept as he is now called, is interred in the pastos as though to represent the aspirant's higher self which is hidden and confined within the personality, itself wandering blindly, lost in the dark wilderne

ystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualising the symbols of a bull-a virgin-a goat-which stand for kerubic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-angelic. 71'y' assiah, action-matter, man, shells, demons. 7'wy the ten houses, or heavens, of assiah

s that of levanah, the lunar beam, bestowing change, increase and decrease upon created things and it ruleth the sphere of action of the moon and the nature of mankind. and shaddai is a god who sheddeth benefits, omnipotent and satisfymg, anda1 chai is the god of life, the living one. its archan el is gabriel the prince of change and alteration. and the name of the or d er of angels is kerubim or kerubic ones who are also called the order of an els. and from the rays of this triad there appear three colours in $lkuth to ether with a fourth which is their synthesis. thus from the orange tawn of 5 od and the green nature of netzach, there goeth forth a certain greenis k 'citrine' colour, yet ure and transluient withal. from the orange tawny of hod mingled rnth &e puce of yesod there oeth for

arged in the same manner as the pentagram of spirit. both invoking pentagrams are traced in silence. vibrating forcefully, using a full breath, the hierophant invokes by the divine names and images of the grade, with sceptre raised toward the direction of invokation. again handing his sceptre to the officer on his right, the hiero. takes up the symbol in front of the tablet and with it traces the kerubic sign of the element in the center of the pentagram already traced "charging" the sign as before. then, vibrating fully, he invokes in the names of the archangel, in the three great secret names of god, and in that of the king of the tablet. the hiero. replaces the symbol, takes his sceptre, and all officers return to their stations. the non-officiating members who have been standing, facin

elve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve loaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, syrnbolised by the letter heh, the first of the simple letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy ci

med 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 name. the surmounting crescent receives alike the influences of geburah an

in the zelator grade there were given the symbolical representations of the tree of the knowledge of good and evil, of the gate of eden and of the holy place, so in this grade of theoricus, the sanctum sandorum with the ark and the kerubirn is shown, as well as the garden of eden with which it coincides; while in the 32nd path leading hereunto, through which you have just symbolically passed, the kerubic guardians are represented, and the palm trees or trees of progression in the garden of eden. honoured hegemon, conduct the zelator to the west, and 162 the golden dawn: volume i1 book two place him thus before the portal of the 32nd path of tau by which he has symbolically entered (done. zelator faced to west, kerux returns to place) hiereus by what symbol dost thou enter herein? heg by th

against the underworld. i am also lord of the path tau, the link between the first and second degrees, and also between the outer and the inner. this path of tau, dark and full of mystery, under the presidency of saturn and the tarot key of the universe <177> leads, as you have learned in the= grade, through the astral plane. therefore, in the ritual of the 32nd path, you were passed by the four kerubic stations, as a fore-shadowing of the rites of the cross, the full completion of the first order which you have now accomplished. having traversed the path of tau, the darkness of the astral plane and of the black pillar, stand firm in yesod, that the black pillar may become the white. hs. takes away tau affer leading phil. to heg. at altar. heg. rises but stands between phil. and the altar

ittarius, a fiery sign; nun, scorpio, a watery sign, but in its highest aspect also a ruler of fire; and kaph, jupiter, which planet is akin to spirit, and rules especially aspiration. thus both in number and in significance these planets jointly set forth the eternal 210 the golden dawn: volume ii book three symbol of the pentagram. this symbol must now be established- wherefore advancing by the kerubic path of aquarius approach the highest in netzach? heg. leads phil. to foot of dais to 2nd ad. before kaph and nun <178> 2ndad. wherefore do you stand at the base of the white pillar, being but lord of the first degree? phil (prompted) i seek the path of kaph, the path of aspiration. hiereus (knocks) beware. temerity is not courage, lord of the first degree. remember the warning of the towe

he twin serpents of egypt twine. it symbolises the equilibriated force of the spirit and the four elements beneath the everlasting wings of the holy one* associate adeptus minor, what are the words inscribed upon the door of the tomb? and how is it guarded? third post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems. chief to the 120 years are referred symbolically the five grades of the first order, and to the revolution of the powers of the pentagram. also *note that the rose and cross (see pg. 56,vol. iii, with its flower of three circlesof three,seven and twelve petals respectively comprises the three mother, seven double and twelve simple letters of the hebrew alphabet. their yetziric att

other adepti outside tomb as before. on the altar are replaced rose cross, cup of wine, chain and dagger. second associate d e p t ums inor, let the aspirant now be admitted. third ad. opens the door, and admits aspirant, who carries wand and crux of chief, he is placed in fronf of and facing vault door. second before the door of the tomb, as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful kerubim, and the sword of flame. these kerubic emblem be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all-pervading spirit, while the cross within forms with its spokes the wheels of ezekiel's vision; and therefore are the cross a

he twin serpents of egypt twine. it symbolises the equilibriated force of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded'%st centum viginti annos patebon-after one hundred and twenty years i shall open- and the door is guarded by the elemental tablets and by the kerubic emblems. the 120 years refer symbolically to the 5 grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and 120 divided by 5 yields 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further 120 equals the number of the ten sephi

marked and salient- they are the sephiroth. besides the ten sephiroth, there are the following: there are the four kerubim, three alchemical principles, three elements, seven planets, twelve zodiacal signs, one wheel of the spirit- thus 40 in all. the spirit wheel is on every side and always in the centre, and is always depicted unchanged in black upon white. upon the side there are always the 4 kerubic emblems- zodiacal, yet different, for the eagle replaces scorpio (scorpio has three forms, the scorpion, the eagle, and the snake for the evil aspect) these kerubim represent the letters of the name yhvh, and <285> note that they are always arranged in the hebrew order of the letters. yod for the lion, heh for the eagle, vau for the man, heh final for the ox, the tauric earth. note that th

note that they are always arranged in the hebrew order of the letters. yod for the lion, heh for the eagle, vau for the man, heh final for the ox, the tauric earth. note that these four zodiacal signs are not in their own colours, but as symbols of the elements have elementary colours. as zodiacal signs, then, they are found to be compounds of the zodiacal and planet colours; but they are here as kerubic emblems compounded of the elemental colour and the planetary colour of the side. the three principles are composed of the colour of the principles, and the colour of the planet of any particular wall. mercury being fundamentally blue, sulphur red, and salt yellow. the three elements have fundamentally the usual three colours, fire red, water blue, air yellow. note that earth is missing. th

des of the vertical column. the central one has none of the twelve; they are so allotted between the four remaining columns. further note that they are only three ranks, the 5th, 7th, and 8th; none are in the 6th rank from above. this arrangement then shows: four triplicities and three quaternaries. symbolism of the seven sides observe well the arrangement; it is complex but not confused <286> 1. kerubic. fixed. shining rank. 2. cardinal. fiery. solar rank. 3. common (mutable) airy. subtle rank. from above down, or in columns these are: earthy signs. airy signs. watery signs. fiery signs. rank 5. the kerubic line shows the signs in the order of tetragrammaton read in hebrew. rank 7. the cardinal line shows the signs from the right in the order of astronomical sequence of the solar course:

ing pentagram of earth will also serve thee for a protection if thou trace it in the air between thee and any opposing astral force. in all cases of tracing a pentagram, the angle should be carefully closed at the finishing point <12> the invoking pentagram of air commenceth from water, and that of water commenceth from the angle of air. those of fire and earth begin from the angle of spirit. the kerubic sign of the element is to be traced in the centre. the banishing signs are the reversing of the current. but before all things, complete the circle of the place wherein thou workest, seeing that it is the key of the rest. unless you want to limit or confine the force, make not a circle round each pentagram, unless for the purpose of tracing the pentagram truly. in concentrating however the

orms of the hexagram thou shalt trace 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. that is to say, working from left to right for the former and from right to left for the latter. remember always that the symbols of the elements are not usually traced on sigils but are replaced by the kerubic emblems of aquarius, leo, taurus and the eagle head <32> the lesser ritual of the hexagram commence with the qabalistic sign of the cross as in the lesser ritual of the pentagram, and use what manner of magical implement may be necessary according to the manner of working, either the lotus wand or the magical sword. stand facing east. if thou desirest to invoke thou shalt trace the figure

e-taurus 5! 1 day house-gemini i night house-virgo sol 0 in leo only i luna d in cancer only the lotus wand 3 03 for example, if venus be the planet referred to, use in the day libra, and in the night taurus. should the action be with the elements, one of the signs of the triplicity of the elements should be held according to the nature of the element intended to be invoked. bear in mind that the kerubic emblem is the most powerful action of the element in the triplicity. for example, leo- violent heat of summer. aries- beginning of warmth in spring. sagittarius, waning of heat in autumn <41> hold the wand by the white porh'on for all divine and spiritual matters or for the sephirotic influences, and for the process of rising in the planes. hold the wand by the black part only for material

lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and of the darkness" 8. varying with each implement on different days, or 20 minutes between each commencement, according to tattwas, perform supreme invoking ritual of the pentagram of the particular elemental implement with lotus wand, holding it by appropriate band of kerubic figure. 9. with the lotus wand in thy hand, and standing by the altar and facing the quarter of the element whose implement you are consecrating, describe in the air over the implement, as if standing upon it, the invoking pentagram of that implement. 10. lnvocate the divine and angelic names already graven upon the implement, 323 324 the golden dawn: volume 111 book four making their lett

RUBY TABLET OF SET

sp the naked self. relationship with the subjective universe; its mastery. the shedding of masks and indoctrinations to reveal one's inner core. self-expression in the exterior universe. the perception of runa. the thirtieth aethyr- tex sunday 21st november, xxvii aes, 12:59 a.m. at first, i stood upon a central, circular table of silver which revolved slowly, drawn round by four very world-weary kerubic beasts. large mountains loomed in the north and i walked over to them, finding a colossal figure crudely shaped from stone, bound by the shackles of karma. this is the illusion of constraint caused by self-guilt and hypocrisy. but illusions can be shattered and freedom triumph. the stone man fell to pieces as a beautiful, blazing white, nude figure broke out. this was the true fool, der re

SCHEM HA MEPHORESH

gram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is to say, that there first comes down into the desolated earth the combined power of mercy and severity. and ephraim, the kerubic sign of the ox, is the natural ruler of earth in malkuth, under the power of h final of the holy name, the bride, eve, and the queen. and the schem ha-mephoresch, the 72, are found in the number of the family of jacob s sons is 70; and jacob and joseph equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendenc

h equals 72. but the then ruling pharoah, corresponds more to hadar amongst the edomite kings, as representing one of not so evil 4 a tendency. yet as the apocalyptic symbol of the lamb and the airy sign which leads off the schem ha-mephoresch is chesed; one opposed to the evil symbol of the dragon, so is every shepherd an abomination to the egyptians, who yet are friendly with the ox symbol, the kerubic ruler of earth, and therefore is it symbolically said by the children of israel that their business has been about cattle and not about sheep. names and meanings of the 72 verses 1st angel name: vahuaih sign: leo planet: saturn degree: 0 5 meaning: god the exalter psalm 3:4: and thou, 0 tetragrammaton, art a shield about me, my glory and he who lifteth up my head. 5 2nd angel name: yelauie

SEPHER YETZIRAH WESTCOTT

the words "like scintillating flame" are used: the hebrew word is brq. many kabalists have shown how the ten sephiroth are symbolised by the zig-zag lightning flash. 18. god; the divine name here is jehovah. 19. the text gives only rtzuav shub-"currendo et redeundo" but the commentators have generally considered this to be a quotation from ezekiel i. 14, referred to h chivt, the living creatures, kerubic forms. 20. the spirit of the gods of the living. ruch alhim chiiim; or as r. gives it "spiritus deorum viventium" orthodoxy would translate these words "the spirit of the living god" 21. al chi h oulmim "the living god of ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qu

TELESMATIC FIGURES

and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, that are masculine rather than feminine are more rapid i

THE MIDDLE PILLAR

end" you will vibrate the four enochian names: exarp, bitom, nanta, and hcoma. these names should equilibrate the white light. part ii: air a then see the shaft come down in the skull in the usual way into the neck, and in the neck you form another ball that extends all the way through the throat and neck, and this time you will see it colored yellow, whch is the color of air. see in ths ball the kerubic sign of aquarius. then you say the prayer of the sylphs. you visualize the light in yellow. superimposed on that sphere in its absolute complement of purple you see the two lines of the symbol of aquarius (z)yo.u are to see these lines inside the yellow in purple color, and you vibrate: yod-heh-vav-heh (7177. follow it with the archangel: raphael (5851) and the angel chassan (1wi-l. when y

TYSON DONALD NEW MILLENNIUM MAGIC

ements are dependable. their natures are relatively easy to grasp and they convey the same meaning to all peoples in all ages. in ancient times the elemental principles were represented by the emblems of four beasts whose natures embody the underlying essences of the elemental forces: 1) lion (fire; 2) eagle (water; 3) angel (air; 4) bull (earth. it would be difficult to trace the origin of these kerubic figures; they go back to ancient babylon, in whose ruins archaeologists have found their effigies, and doubtless their genesis is even earlier. they may have arisen not long after the human race began to favor agriculture over the nomadic lifestyle. on first look it appears that the eagle would be a more appropriate emblem for the element air than the angel, but upon deeper consideration t

TYSON DONALD THE MAGICAL WORKBOOK

or half a minute or so. close your eyes for a few seconds to rest them. press the palms of your hands upon your face and slide them down as though drawing off a skin-tight mask. relax and stretch gently, then go on with your day. commentary the guardians of the quarters represent the genii or daemons of the four elemental forces that play so vital a role in modern magic. the archangelic names and kerubic visages of the guardians described in this exercise were those used by the original golden dawn. i have specified dark green for the color of the robe on auriel, the angel of the north, because this seems the most appropriate of the four golden dawn earth colors, which are citrine, olive, russet, and sable. dark brown or black would also be acceptable. these angels are visualized in variou

nt of the trumps creates a powerful symbolic machine that aids in evocation. in this present exercise trumps are placed according to golden dawn occult associations. the twelve trumps linked to the signs of the zodiac in the golden dawn system constitute the circle. trumps of the evoking into the triangle 305 fixed zodiac signs are placed in the four directions, because these are the signs of the kerubic beasts and the archangels of the elements, and each direction has its own element. in each quarter, the trump corresponding to the cardinal sign of that quarter's element is put on the left of the trump for the fixed sign, and the trump for the mutable sign on the right of the trump for the fixed sign, from the perspective of the center of the circle. the remaining ten trumps on the triang

TYSON DONALD THE POWER OF THE WORD

he number of letters in the names. in the key, the messiah says "i made you stewards and placed you in seats 12 of government, giving unto every one of you power successively over 456" this number probably refers to the names of the angels comprehended in the sephirothic crosses of the lesser angles of the watchtowers, and in the four squares above each lesser cross, called in the golden dawn the kerubic squares. the kerubic squares yield a name of four letters; the crossbar of each lesser cross gives a name of five letters; and the upright of each lesser cross gives a name of six letters-thus the 456 in the key. that this power is given "successively" suggests that the name of god of three letters rules the kerubic name of four letters, the god name of four letters rules the angelic name

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ers of the horizon. 4 rivers of eden; euphrates, gihon, hiddekel and pison; 4 rivers of the infernal regions according to the greeks, phlegethon, cocytus, styx and acheron; 4 elements of metaphysics; being, essence, virtue, action. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

iac attribution of aries in the watery part of air tablet. its corresponding squares will be: the aries square in the watery part of fire, the aries square in the watery part of earth, and the aries square in the watery part of the water tablets. a small thesis on the differences of the visions is to be done and sent as above (d) project into enochian squares of a complete lesser angle (serviant, kerubic and calvary cross) and record visions for each square (e) project into the squares of a complete central cross and record each working (f) do ritual of invisibility (g) do ritual of transformation. note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to t

ry" 2nd ad "very honoured fratres et sorores give the sign (done) ch.ad "noble lord of eventide what is the word" 3rd ad "elohim gebur" ch.ad "grant us thy strength, 0 lord. excellent prince of the horizon what is the mystic number formed therefrom" 2nd ad "the number is twenty" chad "noble lord of eventide what is the signification thereof" 3rd ad "it is the union of the enochian tablets and the kerubic emblems" ch.ad "the lord is my strength and my song" 2nd ad "he is also become my salvation" ch.ad "in the strength of elohim gebur, let us with tranquil minds and recollected hearts enter into the valley of the shadow" 2nd ad. thou wilt keep him in perfect peace whose mind is stayed on thee" 3rd ad "the night cometh and also the day: if ye will return, return ye (turn down light in vault)

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

1 10 INITIATION CEREMONY

rd which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by graspin

and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the c

5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and 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 ar

ADDTLS

ah. exarp is eh-ex-ar-peh. s.r.m.d. calls attention, in the document s, to some rather interesting that is to say, suggestive, correspondences. it is to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of

ALEISTER CROWLEY LIBER 777

right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la la

a-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn

ol. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) b venus c phoebus d mercury e jupiter f ceres g vulcan h mars i diana j vesta k juno l neptune. crowley included most of these, omitting only jupiter and phoebus. col. xxxvi. the evangelists follow their traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but

ALEISTER CROWLEY LIBER CHANOKH

wers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross rema

tatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilate

ALEISTER CROWLEY SEPHER SEPHIROTH

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

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

ALEISTER CROWLEY THE QABALAH

flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be

ALEISTER CROWLEY THE SWORD OF SONG

stand as christ s peers and therefore fit to judge him stay, friend, wait a bit (you cry) your indian yogis fall back to the planet after all, 330 never attain to heaven and stand (stephen) or sit (paul)50 at the hand of the most high! and that alone that question of the great white throne, is the sole point that we debate. 335 i answer, here in india wait the sword of song 14 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate

ted in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a p

s him and cries: four fool s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried: one for the fool, seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. ambrosii magi hortus rosarum 115 hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. the serpent should be his at last. none for the fool, they laughed back nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly ab

ALEISTER CROWLEY EQ I 5

, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the descript

ALEISTER CROWLEY EQUINOX EQ I 2 2

ple: and they are placed according to the winds, viz: behind the stations of the hierophant, dadouchos, hiereus and stolistes. between them are placed the stations of the four vicegerents of the elements; and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palaces of the rulers ameshet at the n.e, thoumathph at the s.e, ahephi or ahapshi at the s.w, kabetznuph at the n.w. of the place of the evil triad this is the place of yesod, it is termed the place of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of

document which by some of the members of the g. d. was considered to be forged. it purported to be signed by s.d.a. and others, and authorised the founding of the temple "vide" chapter called "the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned

te the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical with the banner of the west "the triangle refers to the three above-mentioned paths connecting m

d, a certain brother of the g. d. known as fra. i.a. this meeting, as we shall eventually see, ranks only second in importance to his meeting with fra. v.n. ritual of the 2= 9 grade of theoricus this grade is particularly attributed to the element of air; it refers to the moon, and is attached to the thirty-second path of tau, which alludes to the universe as composed of the four elements, to the kerubim, the qliphoth, the astral plane, and the reflection of the sphere of saturn. after this has been explained, the advancement of the zelator takes place, after which the ritual of the thirty-second path is celebrated "hierophant" to zelator "facing you are the portals of the thirty- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which

reator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed 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 na

emon" explains to him. 268 6 "see 777" cols. cvi, cvii, p. 23. illustration on page 269 approximated below_ hb:resh hb:samekh hb:tzaddi/ tablet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting p

tters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetzirah" the letters, he then points out to him, form the symbol of the serpent of wisdom, and the sephiroth the flaming sword "the two pillars right and left of the tree are the symbols of the active and passive, male and female- adam and eve. the pillars further represent the two kerubim of the ark; the right, male- metatron; and the left, female- sandalphon. above them ever burn the lamps of their spiritual essence, the higher life, of which they are the partakers in the eternal uncreated one" illustration on page 269 described "diagram 24. the caduceus of hermes" this is composed of two figures, side by side. on the left is a variation on the caduceus: a winged sun disk

s splendour is but seeming, it is but the habitation of the sons of the unhappy" the lamp and cup are then replaced, after which the following symbols are explained to the philosophus: the image of nebuchadnezzar's vision; the symbol of the great hermetic arcanum; the tablet of union between the four elements; the tablet of the symbolic latin names; the seven palaces of the briatic world; and the kerubim in the visions of isaiah, ezekiel and st. john. the hierophant inductor now congratulates the philosophus on the progress he has made, and proclaims him master of the 24th, 25th, and 26th paths in the portal of the vault of the adepts. after which the closing of the portal takes place, the hierophant inductor saying "in and by that word paroketh i declare the portal of the vault of the ade

a common property of these three worlds. let us strike out matter, sense and spirit, and what is left? surely not time and space, that twin inference conceived by that matter, sense and spirit we have just put to bed "don't you think" says the scientific illuminist "that instead of dreaming all your lives it would be a good thing to wake up and do a little work? there are four of you, and the 299 kerubim of ezekiel might perhaps engage your individual attention" the truth is, it does not matter one rap by what name you christen the illusions of this life, call them substance, or ideas, or hallucinations, it makes not the slightest difference, for you are in them and they in you whatever you like to call them, and you must get out of them and they out of you, and the less you consider their

DION FORTUNE MYSTICAL QABALA

ion on the tree: towards the base of the pillar of equilibrium. yetziratic text: the ninth path is called the pure intelligence because it purifies the emanations. it proves and corrects the designing of their representations, and disposes the unity with which they are designed without diminution or division. god-name: shaddai el chai, the almighty living god. archangel: gabriel. order of angels: kerubim, the strong. mundane chakra: levanah, the moon. spiritual experience: vision of the machinery of the universe. virtue: independence. vice: idleness. correspondence in the microcosm: reproductive organs. symbols: the perfumes and sandals. mystical qabala page 172 tarot cards: the four nines. nine of wands: great strength. nine of cups: material happiness. nine of swords: despair and cruelty

e, flecked with azure. i i. the study of the symbolism of yesod reveals two apparently incongruous sets of symbols. upon the one hand [page 252] we have the conception of yesod as the foundation of the universe, established in strength; this is indicated by the recurrence of the idea of strength, as in the magical image of a beautiful naked man, very strong, the god-name of shaddai, almighty, the kerubim, the strong angels, and the nine of wands, whose secret name is the lord of great strength. but upon the other hand we have the moon symbolism, which is very fluidic, in a continual state of flux and reflux, under the presidency of gabriel, the archangel of the element of water. 2. how are we to reconcile these conflicting concepts? the answer is to be found in the words of the yetziratic

EVIL AND UNCLEAN SPIRITS

mon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. j bwlwg wryrgt qrz bru laylmg lams k b j laymwat layrts laygwu hlkcug g t h n m y tylyl 5 the evil and averse powers beneath the feet of the four kerubim to these four are attributed the four kingdoms and they are also classed under the sephiroth. sephiroth spirit kingdom qlippoth rtk hmkj hnyb tylyl (strange beast) babel splendor l dsj hrwbg trapt twlwjam (serpent scorpion) greeks whirling o jxn dwh dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, l

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

onsciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of pu

involves considerable time, often lifetimes. the way of the angels of destruction (see figure 4.1) is also called the left-handed path, and those who traverse it are often called black magicians or sorcerers. they engage in disciplines, routines of behavior, and rituals intended to cultivate hatred of the lord hvhy-as-adversary, sinfulness, and impurity in order to pass the flaming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks

chariot, the merkabah visions of isaiah and ezekiel, etc. the books of the writings provide our imaginations with images from the travails of job, the story of yonah in the belly of the leviathan, daniel in the den of lions, and other spiritual gems. one might envision the shekhinah seated in a forest setting as described earlier in chapter six, or as the presence of shadai stationed between the kerubim atop the ark of the covenant, or as the divine mother in exile wandering in the lower worlds to look after her children, or as the bride of the lord hvhy on the wedding day of shabat. you could imagine yourself prostrating before the burning bush of the flaming name hvhy, perhaps offering your head (i.e. your mind) in your right hand, and your heart (i.e. your unconditional love) in your l

skrit: dark one: a principal name of small face in the tantric tradition; a form of the goddess. karma (sanskrit: law of cause and effect, synonymous with hebrew word mazal. kav (hebrew: line of light: synonym for the central column in the lurianic description of the emanation of the tree in the etz hachayyim. kavanah (hebrew: intention: focused intention within the context of spiritual practice. kerubim (hebrew: high class of angels who guard the throne of shadai in the merkabah tree. keter (hebrew: crown: the uppermost sefirah on the tree of life. corresponds to the center on the top of the head and the sahasrara chakra. 0' 8: h" 2: 2 2:e 8% ketuvim (hebrew: writings: the books which comprise the writings in the tanakh. khafiya latifa (arabic: the forehead center on the sufi tree corresp

FULLER J F C SECRET WISDOM OF THE QABALAH

ol: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in itself kether is also the shekinah (the glory of god, in it is hidden the shin (w, which symbolizes spirit. as the ain soph is re

nd a flaming sword which turned every way, to keep the way of the tree of life. 6 herein is hidden a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the material aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in a

GILBERT THE SORCERER AND HIS APPRENTICE

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

GOLDEN DAWN RITUALS SADD

s is beh-ee-to-em or beh-ee-the-oo-em. nanta is en-ah-entah. hcoma is heh-co-em-ah. exarp is eh-ex-ar-peh. special note from frater d.d.c.f. 27 it is to be noted that the number of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of t

GOLDEN DAWN RITUALS Z1

ce-gerants, present, and on account of the stations on the dais, it is well to have these stations filled by an adept should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds upon as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim. 2. the stations of the children of horus. 3. the stations of the evil one. 4. the station of harpocrates. 5. the stations of isis, nephthys, and aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations o

the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign b, called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant; for the body of a warrant, authorizing the formation and establishment of a temple, represents the temple itself of which the guardians are the kerubim and the vice-gerents in the places of the rivers. ameshet (man-heade

ve with yellow stripes, and he has a lion s tail. his limbs are natural color, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these naturally fall into four groups given below in order of their importance. 1. stations in the path of s in the middle pillar- hathor- ho-or-po-kratt-l st--evil persona. 2. kerubim. 3. children of horus. 4. the forty-two assessors. 23 1. stations in the path of s: hathor: this great goddess formulates behind the hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss, a collar of blue, red, blue; and blue bands w

GOLDEN DAWN RITUALS Z3

he mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of trapt that the hegemon seals in the center the solar light. the 13 formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae derivable w

into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over twklm as guardians are wrffm and wpldns as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, m

KNOWLEDGE LECTURE TWO

e name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is the kerubim(\ybwrk, or 'strong ones. malkuth's divine name is adonai ha-aretz( rah ynda, its archangel is sandalphon wpldns)and its choir of angels is the ashim(\yca, or 'virile ones. planetary names, angels, and intelligences in hebrew, saturn is called 'shabbathai. it's angel is cassiel, its intelligence, or beneficial spirit, is agiel (layga, and its spirit (darker aspect) is zazel (lzaz) jupiter i

LIBER 777

right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la

a-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 1010 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hy

on. col. xxxv. agrippa (de occ. phil. tom ii cap xiv) in his orphic scale of the number twelve refers the twelve principle gods of rome to the zodiac: a pallas (minerva) g vulcan b venus h mars c phoebus i diana d mercury j vesta e jupiter k juno f ceres l neptune. crowley omitted jupiter and phoebus from these for some reason. col. xxxvi. the evangelists follow the traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. stirling (the canon, p. 102) gives a completely different arrangement. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfo

LIBER CHANOKH

wers of the lesser angle.7 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the .black-cross. to their own names. the symbolic representation of the univer

rth, attributed to earth. plate vi. the symbolic representation of the universe 10 the great watch-tower of the south, attributed to fire. plate vii. liber lxxxiv 11 the black cross, or table of union. attributed to spirit. plate viii. the symbolic representation of the universe 12 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels. ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilat

LIBER LVII

flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; also ]lm ynda, a

LIBER LXVII THE SWORD OF SONG

and other trifles! far enough that father.s purpose from such stuff! you see, when i was young, they said .whate.er you ponder in your head, or make the rest of scripture mean, you can.t evade john iii. 16 .for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. 340 345 350 355 360 365 370 375 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. 12 the sword of song exactly! grown my mental stature, i ponder much: but never yet can i get over or forget that bitter text.s accurded nature, the subtle devilish omission,57 the cruel antithesis implied, the irony, the curse-fruition, the calm

in footnotes. 1 i.e. when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a

s him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried .one for the fool. seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. dona virginis. puella urget sophiam sodalibus. the sophic suggler. ambrosii magi hortis rosarum 83 the serpent should be his at last .none for the fool. they laughed back.nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly about; for that was the house of truth; and m

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form the figure, by these holy names: adonai, tzabaoth, el, elohi, elohim, shaddai and by eheieh, yod he vau he which is the great name of god tetragrammaton written with four letters, anaphodition, and ineffable; by the god of those virtues and potencies, who dwelleth in the heavens, who rideth upon the kerubim, who moveth upon the wings of the wind, he whose power is in heaven and in earth, who spake and it was done, who commanded and the whole universe was created; and by the holy names and in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the a

e of the angel who ruleth potently over the rest, and by the praise of all creatures who cry incessantly unto god, who spake, and immediately all things, even the ages, were made and formed; and by the name ha-qadosch berakha, which signifies the holy and blessed one; and by the ten choirs of the holy angels chaioth ha-qadesh, auphanim, aralim, chashmalim, seraphim, malachim, elohim, beni elohim, kerubim, and ishim; and by, and in the sacred name of twelve letters of which each letter is the name of an angel, and the letters of the name are aleph, beth, beth, nun, vau, resh, vau, cheth, he, qoph, daleth, shin. by these names therefore, and by all the other holy names, we conjure ye and we exorcise ye; by the angel zechiel; by the angel duchiel; by the angel donachiel; and by the great ange

refer to what hath already been said. but before commencing any operation whatsoever for the recovery of things stolen, after having made all necessary preparations, thou shalt say the following oration: the oration. ateh adonai elohim asher ha-shamain ve-ha-aretz &c. thou, o lord, who hast made both heaven and earth, and hast measured them in the hollow of thy hand; thou who art seated upon the kerubim and the seraphim, in the high places, whereunto human understanding cannot penetrate; thou who hast created all things by thine agency, in whose presence are the living creatures, of which four are marvellously volatile, which have six wings, and who incessantly cry aloud: qadosch, qadosch, qadosch, adonai elohim tzabaoth, heaven and earth are full of thy glory; o lord god, thou who hast e

tanding cannot penetrate; thou who hast created all things by thine agency, in whose presence are the living creatures, of which four are marvellously volatile, which have six wings, and who incessantly cry aloud: qadosch, qadosch, qadosch, adonai elohim tzabaoth, heaven and earth are full of thy glory; o lord god, thou who hast expelled adam from the terrestrial paradise, and who hast placed the kerubim to guard the tree of life, thou art the lord who alone doest wonders; show forth i pray thee thy great mercy, by the holy city of jerusalem, by thy wonderful name of four letters which are yod, he, vau, he, and by thy holy and admirable name, give unto me the power and virtue to enable me to accomplish this experiment, and to come unto the desired end of this operation; through thee who ar

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

reat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen. o lord god the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of those who invoke thee; protect, guard, and defend me in t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy living creatures; 2, auphanim, wheels; 3, aralim, thrones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery ones; 6, melakim, kings; 7, elohim, gods; 8, beni elohim, sons of the elohim; 9, kerubim, kerubim. the versicle is from psalm xviii 7 "then the earth shook and trembled, the foundations of the hills also moved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and maste

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hat the appropriate meditations had been performed and certain items of qabalistic knowledge necessary to the magical routine committed to memory <51> before proceeding further in the analysis of the grades, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea an

hich turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the element

;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *nu iid -tjd n'wx note: the student shozlld himself draw several trees of life, and upon them pkce the above names in proper order. only by doing this wid he learn of their significance. i. r. planetary names name of planet in hebrew intelligence spirit r' 3 h shabbathai cassiel agiel zazel 2 sw3n stn1 z tzedek sachi

ich turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are <55> ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given- 6 by 6- showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fing

lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth- a bow, the reflection of the <56> rainbow of promise stretched over our earth, and which is about the throne of god. hegemon points out the flaming sword, saying: heg this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolise the two paths of the tree of the knowledge of good and of evil. hiereus in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cr

hiero honoured hegemon, to what particular element is this grade attributed? heg to the element of air. hiero honoured hiereus, to what plaiiet does this grade especially refer? hiereus to the moon. hiero honoured hegemon, what path is attached to this grade? heg the 32nd path of tau. hiero honoured hiereus, to what does it allude? hiereus to the universe as composed of the four elements- to the kerubim, the qlippoth and the astral plane, and the reflection of the sphere of saturn. hiero (knocks (all rise and face east) let us adore the lord and king of air! hierophant makes circle with sceptre towards e. hiero shaddai el chai, almighty and ever-lasting- ever-living be thy name, ever magnhed in the life of all. amen. all salute. hiero remains facing e. hiereus advances to w. of altar. heg

rative intelligence, and it is so-called because it directeth and associateth in <79> all their operations, the seven planets, even all of them in their own due courses. to it, therefore, is attributed the due knowledge of the seven abodes of assiah, the material world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees

laces of assiah; the crossed legs to the symbol of the four letters of the name. the surmounting crescent receives alike the influences of geburah and gedulah. she is the synthesis of the 32nd path, uniting malkuth to yesod. the oval of the 72 smaller circles refers to the schemhamporesch, or seventy-two fold name of the deity. the twelve larger circles form the zodiac. at the angles are the four kerubim which are the vivified powers of the letters of the name yod he vau he operating in the elements, through which you have just symbolically passed in the preceding ceremony. the fan, lamp, cup and salt represent the four elements themselves whose inhabitants are the sylphs, salamanders, undines and gnomes. be thou, therefore, prompt and active as the sylphs, but avoid frivolity and caprice

angles refer to the three sephiroth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars further represent the two kerubim of the ark- the right, metatron, male- and the left, sandalphon, female. theoricus ritual 163 above them ever burn the lamps of their spiritual essence, of which they are partakers in the eternal uncreated one. hierophant stands in the sign of theoricus. glory be unto thee, lord of the land of life, for thy splendour filleth the universe. afrer a sho pause, hierophant comes to the west of

the cross, l v x. he leads phil. once round and then to heg. who awaits them in the s. heg. the seraphim in the vision of isaiah are described as having six wings-'with twain he covered his face, and with twain he covered his feet, and with twain he did fly."that is, his synthesis is to be found in the hexagram and in the idea of the seven, more especially dominating the planetary region. but the kerubim of ezekiel have each 4 faces- those of the lion, the bull, the man and the eagle <173> counterchanged with each other by revolution, whence the symbolic forms of the wheels beside them, wherein was the spirit; and with two of the wings they covered their bodies and two were stretched upwards one to another. so the synthesis of the kerubim is found in the revolving cross, in the pentagram

he man and the eagle <173> counterchanged with each other by revolution, whence the symbolic forms of the wheels beside them, wherein was the spirit; and with two of the wings they covered their bodies and two were stretched upwards one to another. so the synthesis of the kerubim is found in the revolving cross, in the pentagram, and in the idea of one spirit dominating the four elements. but the kerubim of st. john's vision in the apocalypse are uncompounded, having single heads, but they have six wings and thus unite the powers of the seven with the four. and their cry is similar to that of the seraphim of isaiah "holy, holy, holy* heg. returns to place. 2nd and 3rd ad. bar way in s. w. ask for= words. 3rd ad. comes fomard and conducts phil. to w. gives phil. cup of water -directs phil

with these devices and descriptions on it: a.g.rc.-ad gloriam roseae crucis. a.c.rg.-ad crucis roseae gloriam. hoc universal compendium unius mihi sepulchntm feci- unto the glory of the rose cross i have constructed this tomb for myself as a compendium of the universal unity. within the next circle is written: yeheshua mihi omnia-yeheshua is all things to me. in the centre are four figures of the kerubim enclosed within circles surrounded by the following four inscriptions and each distinguished by one of the letters of the tetragrammaton- yod-lion-nequaquam vacuum- nowhere a void. heh-eagle-libertas evangelii- liberty of the gospel vau-man-dei intacta gloria- unsullied glory of god. heh(f -ox-legis jugurn- yoke of the law. and in the midst of all is shin, the letter of the spirit forming

y of the boundless light. the secret of that gate abides in the womb of the great mother, the intrinsic regenerating nature of the empress of the tarot- isis-urania. again, there are other considerations. at the end of the order document on the symbolism of the neophyte grade there is the statement that "nephesch ha-mesiach, the animal soul of the messiah" is "the shekinah or presence between the kerubim" note that the shekinah represents, as i previously attempted to point out, airna elohim, the supernal sephiroth as a synthetic unity, the divine white brilliance. since this is spoken of as between the kerubim, the middle pillar of the tree, which is thus by definition the path of the redeemer or messiah, the path of the sushumna traversed by the kundalini serpent is referred to. now mess

vice-gerants present- and on account of the stations on the dais, it is well to have these stations filled by an adept, should a chief be absent. these stations and those of the officers are called the visible stations of the gods, and descriptions of the forms which an adept officer builds up as a focus of force are given in another paper. the invisible stations these are: 1. the stations of the kerubim 'note that: stolistes and dadouchos are offices in the neophyte and zelator rituals, but in no higher elemental ritual. e nisn an office in the e o h t e, k&taondr heoricursi tuals, but in no higher elemental ritual. hierouhmt,hiereusand heeemon are the onlv initiating officers in the 6acticus and philosophus xtuali. from these obyservations, in th; light of"the above instructions, we feel

: anubis: ano-oobist-em-pe-eeb-tte dnwr o l .t c-n/&t(o f the east) stolistes: aur-a-mo-00th- 0 dadouchos: thaum-aesch-niaeth +j q sentinel: ano-oobi em-pementte& wr g i- m- 6 -f (of the west) invisible stations children of horus: n.e.-ameshett or amesheth&-yt or&*aye 8 n.w.-kabexnuv or dabexnjemouv &a e 2n a y or k h t f lldlf vy s.w.-ahephi or ahaphix@+i 0& w 2 i& enferer of the threshold <115> kerubim: keru b ahathoor@ u p sign tharpesh ea p f 6- 9 phritithi (pp!;ei" tho-oom mo-oo e30fu- u o v labo-ae 2 a 0 u- jl ahapshi &sit9 szlae-ee y i rrl, ta-aur taaa p 8 tharpesh can also be spelt tharpeshest cardinal points: north anmehitt f l y e 2 i south phaestt+ p y rt east e-eebtt fie west emantt cupit harpocrates: ho-or-po-kratt-i st zwup--0- t t p b i& evil persona a p o p ss-zi &fl04p&c 0

is mauve with yellow stripes, and he has a lion's tail. his limbs are natural colour, his ornaments are red and green. he carries a blue ankh, and a stylus and writing tablet. he stands on mauve and yellow. the invisible stations these fall naturally into four groups given below in order of their importance. 1. stations in the path samekh in the middle pillar- hathor- harparkrat- evil persona. 2. kerubim. 3. children of horus. 4. the forty-'itvo assessors. 1. hathor: this great goddess formulates behind hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss- a collar of blue, red, blue; and blue bands which support her robe of orange

s <124> the canopic gods the symbolism of the four genii of the hall of the neophytes by g. h. fratrseu b spe in a temple of the grade of neophyte, the four gods, ameshet, ahephi, tmoumathaph, kabexnuf, said also to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four comers of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and to partake of his symbology. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world

sed, and the order becomes. east-ameshet. south-tmoumathph north-kabexnuf west-ahephi now these, being thus arranged, do partake of the symbology of the elements to which they belong. for ameshet being to the east, the quarter of air, has the head of a man. tmoumathph, to the south, has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmoumathph is properly a jackal. kabexnuf in the west, in the region of water, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbology he partakes <129> ahephi in the north,has the head of an ape. the symbology of the ape in ancient egypt is ver

ystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray, but under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle <150> this time, it is with the lamp of the watcher of the gods and with the sign of the calvary cross of tiphareth that the hegemon seals in the centre the solar light. the formal assertion of the entry of a new current of light is proclaimed, and the mystic words are recited to close the ceremony. from this ceremony there are many practical formulae deriv

SCHEM HA MEPHORESH

on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascend

SEPHER YETZIRAH WESTCOTT

hers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and with this he sealed the universe in six directions. fifth; he looked above, and sealed the height

he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; the word otherwise is translated serpent, and in numbers xxi. 6, as "fiery serpents: also in verse 8 as "fiery serpent" when jehovah said "make thee a fiery serpent and set it upon a pole" kerubim. the hebrew words arc chivth h qdsh, holy animals: i have ventured to put kerubim, as the title of the other biblical form of holy mysterious animal, as given in 1 kings vi. 23 and exodus xxv. 18, and indeed genesis iii. 24. bible dictionaries generally give the word as cherubim, but in hebrew the initial letter is always k and not ch. 26. three. in the first edition i overlooked this word

THE CANOPIC GODS SYMBOLISM

opic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a

the order becomes: east--ameshett south--tmo-oumathu north--kabexnuv west--ahephi 5 now, these, being thus arranged, do partake of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very compl

TYSON DONALD NEW MILLENNIUM MAGIC

names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is formed, which may be called the house of man: spirit by equally spacing the poi

TYSON DONALD SOUL FLIGHT

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

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ed things. again, read hymn 269 in hymns ancient and modern, a most orthodox volume. principalities and powers, watch for thy unguarded hours, and hymn 91, christian, dost thou see them, on the holy ground, how the troops of midian compass thee around? if these are not the evil elementals, what are they? francis barrett mentions the 4 consecrated animals, lion, eagle, man and calf, emblems of the kerubim on the terrestrial plane; 4 archangels, michael, gabriel, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott uriel, raphael; note, all end in the deity name, el, i.e. al, of the hebrews. 54. the gnostics said that all their edifice rested on a 4- pillared basis; truth, intelligence, silence, bathos. note the earth was formed on the 4th day, according to the allegory

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