Michael Wynn's Occult Reference Library
KETHER

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t, wherein the soul is transfigured, knows all and can do all, for it has become joined unto eternal god is the veritable 'khabs-am pekht konx om pax light in extension' sign of the enterer the neophyte grade sign represents that of groping forward in search of truth. it represents bringing forward the light, and our search for our higher genius. stand and elevate the mind to the contemplation of kether. elevate the arms above the head as if you are touching kether, and take a short step with your left foot at the same time. bring the hands over the head forward as you are completing the step. thrust them out from the level of the eyes horizontally. your arms should be fully extended, fingers straight, palms downward, and your left foot forward. your hands should be pointed toward the bann

ymbology. the symbols of this greeting the tetragrammaton vibrating in the four qabalistic worlds. the bonding link and vow we each took. the love and support given and received from each of us on our solo trek. the horizontal position represents the horizon that the sun eternally emerges from. the four elements. the warmth is spirit. the three shakes referring to the three supernals and pillars. kether, chokmah, binah father, son, holy spirit love, truth, knowledge the triangle of the two opposing forces and one reconciler. 45 (the arms form the symbol of the opposing forces and yourself as the reconciler) each individual as the banner of the west. the two greeting in this way as the banner of the east. the infinity symbol (the clasping of the hands represent the infinity symbol) the clas

ther early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic

ecause the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras i

g to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from malkuth through yesod and tiphareth to kether on the central pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included commentaries on the torah. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the early formative

. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the early formative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in

ddle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on t

ached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) gebura

3 8 INITIATION CEREMONY

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

eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceive

ads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admis

us: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira betw

certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars t

zach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addition of the sign aries thereto; and it further alludes to the 3 principles of sulphur, mercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet before you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, so

4 7 INITIATION CEREMONY

rity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth

stored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah a

ler between the sulphur and the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and par

ADDTLS

consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the sephirotic crosses in the lesser angles have, as the student will already have noted, ten squares, each of which is referred to 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

ross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the co

ledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. 26 the following is the enochian alphabet (this sometimes, though wrongly

cides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets

es of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represe

ALEISTER CROWLEY BOOK OF LIES

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

hey harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as

nother phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense

get any book for free on: www.abika.com 70 the the throat in human anatomy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed; then the influence of the supernals (kether, chokmah, binah, no longer inhibited by daath, can descend upon tiphareth, where the human will is situated, and flood it with the ineffable light [73] 32 kappa-epsilon-phi-alpha-lambda-eta lambda-beta the mountaineer consciousness is a symptom of disease. all that moves well moves without will. all skillfulness, all strain, all intention is contrary to ease. practise a thousand times, and

e temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood

"twins" in the title are those mentioned in paragraph 5. 555 is hadit, had spelt in full. 156 is babalon. in paragraph 4 is the gist of the chapter, laylah being again introduced, as in chapters 28, 29, 49 and 55. the exoteric blasphemy, it is hinted i the last paragraph, may be an esoteric arcanum, for the master of the temple is interested in malkuth, as malkuth is in binah; also "malkuth is in kether, and kether in malkuth; and, to the ipsissimus, dissolution in the body of nuit and a visit to a brothel may be identical. book of lies get any book for free on: www.abika.com 119 [123] 57 kappa-epsilon-phi-alpha-lambda-eta nu-zeta the duck-billed platypus dirt is matter in the wrong place. thought is mind in the wrong place. matter is mind; so thought is dirt. thus argued he, the wise one

body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a night for one thousand nights and one did i

to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural of the present tense of latin words of the third and fourth conjugations. the reason for thus addresing the reader is that he has now transcende

ALEISTER CROWLEY LIBER 777

h. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow sq

s 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq

the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures a

his material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they

other set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band use

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects

ether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this i

letter to frank bennett> where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as initiates of the sanctuary of the gnosis of the o.t.o<degree o.t.o> are taught, expresses the unity under the form of complete manifestation by the symbolism of pure number, being kether by aiq bkr<malkuth multiplied by itself<<10 to the 2 power= 100, and thus established in the phenomenal universe. but, moreover, this number 100 mysteriously indicates the magical formula of the universe as a reverberatory engine for the extension of nothingness through the device of equilibrated opposites<
ny. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they should burst from the magician almost despite himself- so great should be his reluctance<power of these words to a

for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppos

. but a knock need not be single; the possible combinations are evidently infinite. we need only discuss the general principles of determining what number of strokes will be proper in any case, 84 and how we may interrupt any series so as to express our idea by means of structure. the general rule is that a single knock has no special significance as such, because unity is omniform. it represents kether, which is the source of all things equally without partaking of any quality by which we discriminate one thing from another. continuing on these lines, the number of knocks will refer to the sephira or other idea qabalistically cognate with that number. thus, 7 knocks will intimate venus, 11 the great work, 17 the trinity of fathers, and 19 the feminine principle in its most general sense

sod. yesod represents the instability of air, the sterility of the moon; but these qualities are balanced in it by the stability implied in its position as the foundation, and by its function of generation. this complex is further equilibrated by identifying it with the number 2 of chokmah, which possesses the airy quality, being the word, and the lunar quality, being the reflection of the sun of kether as yesod is the sun of tiphareth. it is the wisdom which is the foundation by being creation. this entire cycle of ideas is expressed in the double formula 2 degree= 9square, 9 degree= 2square; and any of these ideas may be selected and articulated by a suitable battery. we may conclude with a single illustration of how the above principles may be put into practice. let us suppose that the

xpresses the same idea with regard to motion. at this stage the battery will appear as 1-2-5-2-1. after due consideration he will probably conclude that to split up the central 5 would tend to destroy the simplicity of his formula, and decide to use it as it stands. the possible alternative would be to make a single knock the centre of his battery as if he appealed to the ultimate immutability of kether, invoking that unity by placing a fourfold knock on either side of it. in this case, his battery would be 1-4-1-4-1. he will naturally have been careful to preserve the balance of each part of the battery against the corresponding part. this would be particularly necessary in an operation such as we have chosen for our example- 87 chapter xi of our lady babalon and of the beast whereon she

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then det

ALEISTER CROWLEY MEDITATION

should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magician. the altar is connected with the ark of the covenant, noah's ark, the nave("navis" a ship) of the church, and many other symbols of antiquity, whose symbolism has been well worked out in an anonymous book called "the cannon<
os. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents both kether and malkuth, the first and the last, the one and the many, since in this oil they are one. these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themsel

the serpents of the other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mo

since such an oath is irrevocable it should be well considered; and it is better not to take any oath permanently; because with increase of understanding may come a perception of the incompatibility of the lesser oath with the greater. this is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness<wand is in kether- which is one; and the qliphoth of kether are the thaumiel, opposing heads that rend and devour each other> a dilemma of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go

s" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david

ALEISTER CROWLEY SEPHER SEPHIROTH

ite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: t

w (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mi

the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of

d hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg stan

determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24

10 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, destruction, sudden death ns) aum (thus in s.s; cf. 47) m) thick darkness lp) passwords of. ynd) hwhy dwy mad llwhm a holocaust, whole burnt offering; an ascent hlw( precious stone nx nb) vomit )yq 112 a structure; mode of building nynb was angry snb sharpness qdx the lord god: the divine name of binah myhl) hwhy (no

een ksm a name of god n( imaginary, fanciful ynwymd vermin mynk mocker cl moth ss shadow; shelter lc 121 vain idols mylyl) an end, extremity mp) emanated from lc) of whirling motions mylglgh nocturnal vision )ylyl yd hwzx it is filled )lmn coin (b+m ?termination of abr-amelim? mlym) 122 compelled by force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a name of god implying kether, chokmah and binah (3, 4& 5 letters) myhl) hwhy hh) war hmxlm a blow; plague (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; p

129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pillars (cf. 164) ydwm( destitute yn( a staircase, ladder mls chaff cm lest np swift lq 131 he was angry pn) nose myp) turn, roll np) a title of kether hswkm humility hwn( pluto (referred to daath) w+wlp 132 to make waste qlb to receive lbq 133 (the hebrew palatal letters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a v

ALEISTER CROWLEY TAO TEH KING

nless indifference) 14 chapter xiv the shewing-forth of the mystery. 1. we look at it, and see it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which i

d nothing, nor had need to do. the latter did, and had need to do. 3. those who possessed benevolence exercised it, and had need it; so also was it with them who possessed justice. 4. those who possessed the conventions displayed them; and when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats th

th. its smooth way is rough. its summit is a valley. its beauty is ugliness. its wealth is poverty. its virtue, vice. its stability is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-a

st top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that

ALEISTER CROWLEY THE I CHING

1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus 0. tao is the source of the yi king, as o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

fication at all, unless there were diverse dimensions wherein it had no extension "nothing" means nothing save from the point of view of "two" just as "two" is monstrous unless it is seen as a mode of "nothing" the above explanation appears somewhat disingenuous, since there is no means whatever of distinguishing any union h+ n= r from another. we must postulate a further stage. r (ra-hoor-khuit) kether, unity, is always itself; but we may suppose that a number of such homogeneous positive manifestations may form groups differing from each other as to size and structure so as to create the illusion of diversity. al ii,3 "in the sphere i am everywhere the centre, as she, the circumference, is nowhere found" the old comment 3. a further development of higher meaning. this verse suggests an o

every man and every woman is a star. there is no place soever that is not a centre of light. this truth is to be realised by direct perception, not merely by intellection. it is axiomatic; it cannot be demonstrated. it is to be assimilated by experience of the vision of the "star-sponge" al ii,4 "yet she shall be known& i never" the old comment 4. the circumference of nuit touches ra-hoor-khuit, kether; but her centre hadit is forever concealed above kether. is not nu the hiding of hadit, and had the manifestation of nuit (i later, sun in libra, an. vii, dislike this note; and refer the student to liber xi and liber dlv. the new comment see later, verse 13 "thou (i.e. the beast, who is here the mask, or "per-sona" of hadit) wast the knower" hadit possesses the power to know, nuit that of

cannot "be" as we have seen above; it is the fundamental error of the "black brothers" in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuith and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we supposed) but a. this facilitates the discovery a,r,c leading to a, is a(index2; and so on. in practice, every thing that we learn about (e.g "horse" helps us to understand- to enjoy- the idea. the difference between the

undulations like light, and gives man wisdom at the price of toil suffering and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun "death" is, to the initiate, as inn by the wayside; its marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuith-possibilities of all khu-energies of any hadit-central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer

ALEISTER CROWLEY THE QABALAH

nd fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first

ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an

cate, or image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this se

nd the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (dan

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 feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of

ed as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judg

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

s last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwul rwbg hta, ateh gibor le-olahm adonai, thou art mighty for ever, o lord! a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen by whom alone tetragrammaton can be grasped, whose exaltation into binah is found in the christian a

ALEISTER CROWLEY THE SWORD OF SONG

, therefore, my brethren, worshipping the holy sixfold ox4 that was our father in his peace that he had won into, and that so hardly. for of this shall no man speak. now therefore let it be spoken of our father s journeyings in the land of vo5 and of his sufferin therein, and of the founding of our holy and illustrious order. our father, brethren, having attained the mature age of three hundred 1 kether adds up to 620. 2 these are the letters of ain soph aur, the last two of which he destroys so as to leave only ain, not, or nothing. 3 to (1+ 10+ 50) 3 2 he adds 300, shin, the flame of the spirit= 666. 4 666= 6 111. 111= aleph, the ox. 5 his journeys as initiator. ambrosii magi hortus rosarum 117 abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes. and fifty

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

et people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion "therefore" a boot is a hat. so argue my friends, not distributing the middle term. but this argue i. all boots are illusions. all hats are illusions "therefore (though it is not a syllogism, all boots and hats are illusions. i add: to the man in kether no illusions matter "therefore" to the man in kether neither boots nor hats matter. in fact, the man in kether is out of all relation to these boots and hats. 125 you, they say, claim to be a man in kether (i don't. why then, do you not wear boots on your head and hats on your feet? i can only answer that i the man in kether('tis but an argument) am out of all relation as much with feet and

insane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why glorify spanish gipsies when you have married a clergyman's daughter? why go about proclaiming that you can get as good fun for eighteenpence as usually costs men a career? ah! let me introduce you to the man in tiphereth; that is, the man who is trying to raise his consciousness from malkuth to kether. this tiphereth man is in a devil of a hole! he knows theoretically all about the kether point of view (or thinks he does) and practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of hypnotising himself (as

hinks he does) and practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. 126 this man performs great magic; very strong medicine. he does really find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of

etty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either;

ble soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls; but the yetziratic malkuth is 127 still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. until the end. the end? buddha thought the supply of

ah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his mani

standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of c

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urth, it gives aish, aish= man. if to the two first be joined the two last, they give brith, berith= covenant. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the ain svp, the limitless. this title consists of six letters, and shadows forth the idea of the first six sephir

he number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle o represents the negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is

te, or image, of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, it is the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is kthr, kether, the crown. the divine name attributed to it is the name of the father given in exod. iii. 4: ahih, eheieh, i am. it signifies existence. the first sephira contains nine, and produces them in succession thus- the number 2 or the duad. the name of the second sephira is chkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the a

he second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant

metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting-link of the sephiroth is the ruach, spirit, mezla, the hidden influence. i will how add a few more remarks on the qabalistical meaning of the term mthqla, metheqla, balance. in each of the three trinities or triads of the s

rded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgm

epend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial world created, but these could not subsist, as the equilibrium of balance was not yet perfec

last is not properly speaking, a word, but is a notariqon of the sentence, athh gbvr lovlm adni, steh gebor le0olahm adonai "thou art might, for ever, o lord" a brief explanation of agla is this; a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but ihvh, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistical sephirotic greatest trinity,and the son in his human incarnation, in the christian acceptation of the trinity. therefore, as the son reveals the father, so does ihvh, jehovah, reveal ahih, eheieh. and adni is the queen, by whom alone tetragrammaton 82 can be grasped, whose exaltation into binah is f

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e represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on ev

hout there is a circle of marble paving-stones, and without them a great outer circle of pillars. and beyond there is the forest of the stars. but the urn is the wonderful thing in all this; it is made of fixed mercury; and within it are the ashes of the book tarot, which hath been utterly consumed. and this is that mystery which is spoken of in the acts of the apostles; that jupiter and mercury (kether and chokmah) 126 visited (that is, inspired, ephesus, the city of diana, binah- was not diana a black stone- and they burnt their books of magick. now it seems that the centre of infinite space is that urn, and hadit is the fire that hath burnt up the book tarot. for in the book tarot was preserved all of the wisdom (for the tarot was called the book of thoth, of the aeon that is passed. an

at worship christ suck up her filth upon their tongues, and therefore their breaths stink. 145 i was saved from that horror by a black shining triangle, with apex upwards, that came upon the face of the sun. and now the shew-stone is all clear and beautiful again. the pure pale gold of a fair maiden's hair, and the green of her girdle, and the deep soft blue of her eyes "note- in this the gold is kether, the blue is chokmah, the green is binah. thus she appeareth in the aethyr, adorned with flowers and gems. it seems that she hath incarnated herself upon earth, and that she will appear manifest in a certain office in the temple. i have seen some picture like her face; i cannot think what picture. it is a piquant face, with smiling eyes and lips; the ears are small and pink, the complexion

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

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ht and feeling when one is performing a ritual in one's astral body, so called. for one is on the same plane as the things one's dealing with. if, however, serious work is wanted, one must be all there. to get "materialized""spirits" pardon the absurd language! one should (nay, must! work inside 60 one's body. so, too, i think, for the highest spiritual work; for that work extends from malkuth to kether. here is the great value of the rationalistic eastern systems.[p.s. of course scientifically worked with pencil, note-book, and stop-watch. the yogi is usually in practice just as vague a dreamer as the mystic. they keep one always balanced by common sense. one might go off on lines of pleasing illusion for years, until one was lost on the "astral plane. all this, observe, is very meaningle

plain why i have so carefully recorded the somewhat banal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say "you were starved" or "you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow "i will interpret every phenomenon as a particular dealing of god with my soul" the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 79 3. if others are to read this, i should like them to see that elaborate codes of morality

hty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai!"the eighth day" 12.3. thus the eighth day, the second

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b:ayin. the devil. 26th. 16. mars. hb:peh. the tower. 27th. 17. aquarius. hb:tzaddi. the star. 28th. 18. pisces. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..ph

he g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkut

auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free-floating above a crescent which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggest

thout fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this barring of the path is an extension of the meaning of the previous one, and the commencement of the formulation of the angle of kether. once again is the candidate purified with water and consecrated by fire; and the 256 hoodwink is slipped up to give a glimpse of the light as dimly seen through darkness yet heralding a glory which is in the beyond. the "hierophant" then slowly lowering his sceptre, says "child of earth! remember that unbalanced force is evil. unbalanced mercy is but weakness: unbalanced severity is but op

rophant inductor shows the philosophus the 14th key of the tarot. the more ancient form shows us a female figure crowned with a crown of five rays symbolising the five principles of nature, the concealed spirit and the four elements of earth, air, fire and water. about her head is a halo of light. on her breast is the sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. the lion represents the fire of netzach, the blood of the lion; and the eagle represents the water of hod, the gluten of the eagle; whose reconcilement is made by the air in yesod uniting with the volatised water rising from the cauldron though t

ried out than in the following four. the candidate, the would-be 291 neophyte, is led up to the portal of the first grade, the grade of neophyte, and is momentarily revealed a flashing vision of adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him that there is light even in this dreadful night through which he has to journey. he learns that though adonai is in kether, kether also is in malkuth; but the rituals which follow the 0= 0, excepting the portal, which consists more of symbols and their explanations than of rites and ceremonials, are more inclined to obsess than to illuminate. of course it may be urged that as they constitute four great trials, it is after all a greater test to be placed under a false guide than an honest one. but indeed, if thi

the whole life. blake would have as soon doubted the existence of his wife, his mother or of himself, as that of urizen, los, or luvah. dreams are real, hallucinations are real, delirium is real, and so is madness; but for the most part these are qliphothic realities, unstable, unbalanced, dangerous. visions are real, inspirations are real, revelation is real, and so is genius; but these are from kether, and the highest climber on the mystic mountain is he who will obtain the finest view, and from its summit all things will be shown unto him. a child learning to play on the violin will not at the outset be mistaken for sarasate or paganini; for there will be discord and confusion of sound. so now, as we start upon the first visions of p. we find chaos piled on chaos, much struggling and no

he higher, nor a sensual despot, but an initiated ruler and an anointed king, the vice-roy and representative of the higher will (because inspired thereby in his kingdom which is the man) then shall it happen that the higher will "i.e" the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature; and the man shall become what was said of enoch "and chanokh made himself to walk for ever close with the essence of the elohim, and he existed not apart, seeing that the elohim took possession of his being. this is also a great mystery which the adeptus minor must know: how the spiritual consciousness can act

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reamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis "the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life" that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when

vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10<"vide" sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad> the perfection of the 177 sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, hb:bet, thoth, in the heart of the universe (as in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery- that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are mem-aleph, the supernal mother; even as the number of let

symbol of power, mother supernal, and hb:heh also is aries, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (heh-vau-aleph, vau-qof-dalet-vau-shin, bet-resh-vau-kophfinal, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture "in the beginning desire, tanha, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next

ALEISTER CROWLEY EQUINOX EQ I 3 2

ing three. behold the diagram of "minutum mundum sive fundamentum coloris "the small universe or the foundation of color" treasure it in thine heart and mark it well, seeing that therein is the key of nature. it is as thou seest the diagram of the sephiroth and paths, with the appropriate colours attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries. kether is the highest of all; and therein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into

een. hb:qof pisces. crimson. 220 further, thou wilt observe that the colours of the paths and the sephiroth form a mutual balance and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sep

ancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether. illustration on page 221 described "diagram 73. the emblems on the altar" this is a circular device, three concentric rings such that the appearance is of a disk with a narrow anulus outside a slightly larger one, and the center mostly a large circle. in the exact center is a hebrew letter shin. just above this is a rose cross. to the left is a black cup formed of a crescent above, circle

h the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the se

is and osiris (as shown by the signs in the key-word. now the flaming sword is a swift and transitory symbol; the solidity and permanence of light is given in the pyramidal symbol. but the flaming sword is always the beginning after the ruach elohim hath moved upon the surface of the waters; as here, so in the further ritual. further, they being now in tiphereth, they will formulate that which is kether in tiphereth, the rose and cross. the key to the vault is the rose and cross_ life. that which is alive is buried there: not that which is dead in very truth. also we must first be crucified. also the rose and cross resumes inri. now inri conceals iao, and iao besides its apophis signification (for iao is the gnostic name of the most high iaida) is amoun descending_ he, the concealed one! w

in the hand of chesed, and reveals the man whose majesty is that of the ten sephiroth (which are combined in the ankh);10 but in a passive way. this and the wands are the 224 correlatives of the serpent and the sword; 10 see diagram 61. for the sword is active, the serpent passive, while the active wand11 in each case is of the paths, and the passive ankh of the sephiroth. the ankh is held by the kether band, seeing that to kether alone should we hold fast in the passive reception of light (passive because it is held in the left hand; in order to project light &c, we have a wand in our "right" hand, and this is held in different ways for different purposes. on the breast, tiphereth in equilibrium, we have the twenty-two letters as a rose; the nine planets, five elements and three alchemica

t" hand, and this is held in different ways for different purposes. on the breast, tiphereth in equilibrium, we have the twenty-two letters as a rose; the nine planets, five elements and three alchemicals as a cross (39= ihvh+ achd, in all sixty-one symbols,12 "i.e, the ain(=61) is thus denoted. the rose and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all

d, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the supernals.15 horus hath the wand of osiris his father. osiris hath the wand of isis his mother. note especially mercury in virgo: the thoth-wand for isis. sun in leo: the osiris-wand for horus.16 venus in taurus: the isis-wand for osiris. all are thus linked with th

ALEISTER CROWLEY EQUINOX EQ I 3 3

verse "three veils of the negative_ not yellow; not red; not blue: but therefore symbolised by the 'flashing' colours of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour

ALEISTER CROWLEY EQUINOX EQ I 3

d be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be god must worship deity and understand devilry: that is, he 2 the greater our ignorance the more intense appears the illumination. 3 n.b- the shin is composed of three yodhs, and its value is 300. must become saturated with the reflections of kether in malkuth, until the earth be leavened and the two eyes become one. he must indeed build up his tower stone upon stone until the summit vanish amongst the stars, and he is lost in a land which lies beyond the flames of day and the shadows of night. to attain to this ecstasy, exercises and operations of the most trivial nature must be observed, if they, even in the remotest manner, appertai

hose of the earth to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifest in both mixtures. and these flashes should be lightly coloured. 168 v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the inv

the receiver of the curcurbite; so that the fluid should sparkle as a diamond; whilst the powder in the curcurbite shall slightly gleam. w. the distilled liquid is now to be poured from the receiver upon the residuum of dead head in the curcurbite, and the mixture at first will appear cloudy. it is now to be exposed to the sun for ten days consecutively (10= tiphereth translating the influence of kether. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of venus: with a solemn invocation of venus to act therein. let it remain thus for seven days: at the end of that time see what forms and colour and appearance the liquor hath taken: for there should now arise a certain softer flash in the liquid, and an elemental may be evoked to test the conditio

ALEISTER CROWLEY EQUINOX EQ I 4 2

to each other in the ration of 3, 5 and 8. 358 is numerically equal to messiah, and 358 1/2 x 6= 2,151 which is again a symbol of the hebrew messiah. alpha 339 and omega= 2,152; and a hexagon described round a circle having a circumference of 2,151 has a perimeter of 3,368. 2,151 also is the sum of 1,480 (christos) and 671 (thora the bride. a vesica 358 board is 620 long, and 620 is the value of kether, etc, etc (see p. 124. this book is a veritable model of industry and research, but in spite of an excellent index, and index in the ordinary sense is almost out of place in a work of so complicated a character as this; what is really needed is a table of the numerical correspondences, similar in type to those we have already published in our "777. then at a glance the student can see the v

ALEISTER CROWLEY EQUINOX EQ I 4

opped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to the sahasr ra, is very similar to rising on the planes through malkuth, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam and the anus at the base of the spinal column. it is called the adhar-padma, or fundamental lotus, and it has four petals "in the pericarp of the adhar lotus there i

y seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was on a journey. 159 these meditations are called objective cognitions, by concentrating on certain nerve centres super-physical sensations are obtained. rays as of a sun. i then noticed that the figure had the power to reduplica

k clouds lit with lurid patches of colour "how to perform it (1) commence with lesser pentagram banishing ritual (2) formulate rose-cross round room (first, top to bottom; second left to right; third the rose as a circle dextro- rotary (3) the lvx sings in 5= 6 towards the four cardinal points (4) formulate before you in white flashing brilliance the eight letters thus (5) attach yourself to your kether and imagine you see a (7) meditation practices on men and things171 (8) elemental evocations.172 (9) meditation to vivify telesmata173 (10) astral projections174 physical work (2) careful drawings of the gods in their colours (6) figure of adonai ha aretz in colour [see illustration] 114 illustration facing page 114 described "diagram 86. the flashing figure of adonai-ha-aretz" this is a bl

. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both friend and master, left for san francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; and on the third set sail for japan. during the voyage the following pr

not asleep, result pretty good. white circle. 13 m. fair [this day i got my first clear perception "in consciousness"193 of the illusory nature of material objects] h.p.k. on lotus. 17 m. good, as i employed my identity to resolve problems.194 r.r. et a.c. 5 m. very bad. 28th. nirvana. 15 m. calvary cross. 24 m. ten breaks. never got settled till after 8 breaks. 29th. rising on planes. malkuth to kether; this took thirty-six minutes. the result was not very good. calvary cross. 11 m. five breaks, but had headache. 121 one hundred indrawn breaths in reclining position with belt on. 7 minutes 50 seconds (4-7 secs. per breath) ten indrawn breaths as slow as possible 7 m. 26 sec (44.6 secs. per breath) july 31st. went to sleep doing buddha. buddha. 32 m. it seemed much more. pendulum 1,000 23

to the peace.197 it certainly has become real to me, but if 122 i make a god of it it will become but an illusion. i am ready to receive the magical power as i should not abuse it. i must needs accomplish the finished work. buddha. 33 m. the best meditation i have so far done. i regard this as a "real" meditation; for 13 minutes quite forgot time. rose on planes of t'y's't'g'k198 from malkuth to kether. august 5th. meditated on thoth concerning frater i.a. 6th. arrived at colombo. we now arrive at another turning-point in the progress of p. up to the first of this year 1901 he had studied western methods of magic alone, from this date, at first under the tuition of d.a, and then solely under his own mastership, he had begun to study raja yoga, practising meditation and a few simple breath

these, it will be necessary to enter upon the doctrines of buddhism at some little length, for frater i.a. was now at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphereth hb:samekh= path of samech hb:yod= yesod hb:taw= path of tau. the doctrines of buddhism having sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the

ed the waves of life roll landwards, curve, break and hiss up the beach only to surge back into the ocean from which they came. he did not deny the existence of the divine (how could he when he had become one with it) but so filled was he with the light of amit bha,201 that he fully saw that by silence alone could the world be saved, and that by the denial of the unknowable of the uninitiate, the kether, the atman, the first cause, the god of the unenlightened, could he ever hope to draw mankind to that great illimitable lvx, from which he had 125 descended a god-illumined adept. he fully realized that to admit into his argument the comment of god was to erase all hope of deliverance from the text, and therefore, though he had become the buddha, nevertheless, in his selflessness he stooped

AN INTRO TO STUDY OF THE KABALAH

e reigned supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther fro

one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v

ur, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a

a special rabbinic volume named "asch metzareph" entirely concerned with alchymy; its name in english meaning is "cleansing fires (my english translation can be obtained) a. e. waite in his work on the kabalah states that rabbi azariel ben menachem in his "commentary on the sephiroth" allots a particular colour to each one, but these do not agree with the colours given in the zohar, where we find kether called colourless, tiphareth purple, and malkuth sapphire-blue. these ten sephiroth are thought of as being connected together by "paths" twenty-two in number, shown on the diagram; they are numbered by means of the letters of the hebrew alphabet, each of which being equally a letter and a number. the 22 trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 pa

m to mount to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. da

were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atziluth there dwell only the primary ten sephiroth of the adam oilah or archetype, perfect and immutable. in the second world of briah reside the archangels headed by "metatron" related to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious resemblance to the greek words met thronon, beside or beneath the throne of god; but this derivation is fanciful. he rules the other archangels of the universe, who govern in their courses all the hea

BLAVATSKY H P ANTHROPOGENESIS

nates the[[diagram] quaternary. the latter symbolizing by itself the "heavenly man" the sexless adam-kadmon viewed as nature in the abstract, becomes a septenate again by emanating from itself the additional three principles, the lower terrestrial or manifested physical nature, matter and our earth (the seventh being malkuth, the "bride of the heavenly man, thus forming, with the higher triad, or kether, the crown, the full number of the sephirothal tree- the 10, the total in unity, or the universe. apart from the higher triad, the lower creative sephiroth are seven. the above is not directly to our point, though it is a necessary[[vol. 2, page] 596 the secret doctrine. reminder to facilitate the comprehension of what follows. the question at issue is to show that jah-noah, or the jehovah

inted with the kabala, the key to, and glossary of, the much veiled mosaic books, therefore, the clergy imagines the truth will never out. let any one turn to the english, hebrew, or latin texts of the kabala, now so ably translated by several scholars, and he will find that the tetragrammaton, which is the hebrew ihvh, is also both the "sephirothal tree- i.e, it contains all the sephiroth except kether, the crown- and the united body of the "heavenly man (adam kadmon) from whose limbs emanate the universe and everything in it. furthermore, he will find that the idea in the kabalistic books (the chief of which in the zohar are the "books of concealed mystery" of the "greater" and the "lesser holy assembly) is entirely phallic and far more crudely expressed than is the four-fold brahma in a

BLAVATSKY H P COSMOGENESIS

a, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" parama, called guhya or" secret" and sarvatma, the "super-soul "the seven lords of being lie concealed in sarvatma like thoughts in one brain" so are the sephiroth. it is either seven when counting from the upper triad headed by kether, or ten- exoterically. in the mahabharata the prajapati are 21 in number, or ten, six, and five (1065, thrice seven (b "the three, the one, the four, the one, the five (in their totality- twice seven) represent 31415- the numerical hierarchy of the dhyan-chohans of various orders, and of the inner or circumscribed world* when placed on the boundary of the great circle of "pass not (see stan

ve known, and in fact knew of a seventh planet, without calling it uranus* but esoterically and theologically[[footnote(s "in union with the spirit and the voice" referring to the abstract thought and concrete voice, or the manifestation thereof, the effect of the cause. adam kadmon or tetragrammaton is the logos in the kabala; therefore this triad answers in the latter to the highest triangle of kether, chochmah and binah, the last a female potency and at the same time the male jehovah, as partaking of the nature of chochmah, or the male wisdom* the secret doctrine teaches that the sun is a central star and not a planet. yet the ancients knew of and worshipped seven great gods, excluding the sun and earth. which was that "mystery god" they set apart? of course not uranus, discovered only

e with the father- has been finally brought, by centuries of incessant efforts, of sophistry and paradoxes, to be considered as one with jehovah, or the one living god, whereas jehovah is no better than binah, a female sephiroth. this fact cannot be too frequently impressed upon the reader* the microprosopus is, as just said, the logos manifested, and of such there are many* sephira is the crown, kether, in the abstract principle only, as a mathematical x (the unknown quantity. on the plane of differentiated nature she is the female counterpart of adam kadmon- the first androgyne. the kabala teaches that the word "fiat lux (genesis ch. i) referred to the formation and evolution of the sephiroth, and not to light as opposed to darkness. rabbi simeon says "oh com[[footnote continued on next

malkuth, which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in the presence of the ancient of days" the sephiroth of this upper triad are "1, kether (the crown) represented by the brow of macroprosopos; 2, chochmah (wisdom, a male principle) by his right shoulder; and 3, binah (intelligence, a female principle) by the left shoulder" then come the seven limbs (or sephiroth) on the planes of manifestation, the totality of these four planes being represented by microprosopus (the[[footnote(s* the formation of the "living soul" or man, woul

c, but less veiled than the zohar in which the mystic names or attributes are also four syllabled, twelve, forty-two, and even seventy-two syllabled words! the tetrad shows to marcus the truth in the shape of a naked woman, and letters every limb of that figure, calling her head[[omega, her neck[[psi, shoulders and hands[[gamma, and[[chi, etc, etc. in this sephira is easily recognised, the crown (kether) or head being numbered one; the brain or chochmah, 2; the heart, or intelligence (binah, 3; and the other seven sephiroth representing the limbs of the body. the sephirothal tree is the universe, and adam kadmon represents it in the west as brahma represents it in india. throughout, the 10 sephiroth are represented as divided into the three higher, or the spiritual triad, and the lower sep

ghost, the dove "whosoever acquaints himself with[[hebrew] the mercaba and the lahgash (secret speech or incantation, will learn the secret of secrets" lahgash is nearly identical in meaning with vach, the hidden power of the mantras. when the active period has arrived, from within the eternal essence of ain-soph, comes forth sephira, the active power, called the primordial point, and the crown, kether. it is only through her that the "un-bounded wisdom" could give a concrete form to the abstract thought. two sides of the upper triangle by which the ineffable essence and the universe- its manifested body- are symbolized, the right side and the base are composed of unbroken lines; the third, the left side, is dotted. it is through the latter that emerges sephira. spreading in every directi

e first sephira or shekinah: sephira exoterically contains all the other nine sephiroths in her. esoterically she contains but two* chochmah or wisdom "a masculine, active potency whose divine name is jah[[diagram" and binah, a feminine passive potency, intelligence, represented by the divine name jehovah[[diagram; which two potencies form, with sephira the third, the jewish trinity or the crown, kether. these two sephiroths called father, abba, and mother amona, are the duad or the double-sexed logos from which issued the other seven sephiroths (see zohar) this first jewish triad (sephira, chochmah, and binah) is the hindu trimurti* however veiled, even in the zohar, and more still in the exoteric pantheon of india, every particular connected with one is reproduced in the other. the praja

t of a journey taken by r. el'azar, son of r. shim-on b. io'hai, and rabbi abbah" they met a man with a heavy burden and asked his name; but he refused to give it and proceeded to explain to them thorah[[vol. 1, page] 394 the secret doctrine (law "they asked 'who caused thee thus to walk and carry such a heavy load' he answered 'the letter[[diagram (yod, which= 10, and is the symbolical letter of kether and the essence and germ of the holy name[[diagram] yhvh. they said to him 'if thou wilt tell us the name of thy father, we will kiss the dust of thy feet' he replied 'as to my father, he had his dwelling in the great sea, and was a fish therein (like vishnu and dagon or oannes 'which (first) destroyed the great sea. and he was great and mighty and 'ancient of days' until he swallowed all t

BLUE EQUINOX

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

BOOK T

mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three b

as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swans-down, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. earth of water book t page 7 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 princess and empress of the nymphs or undines throne of the ace of cups. xiii. the lord of the winds and the breezes; he king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wear

minerva. she wears as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii. the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is ferti

t decan of pisces, and the first of aries, because the long cold of the winter requires a great energy to overcome it, and initiate spring. and the beginning of the decanates is from the royal star of leo, the great star cor leonis: and therefore is the first decan that of saturn in leo. here follow the general meanings of the small cards of the suits, as classified under the nine sephiroth below kether. mars 1. leo valour 7 of wands. 2. scorpio loss in pleasure 5 of cups. 3. capricorn material works 3 of pentacles. 4. pisces perfected success 10 of cups. 5. aries dominion 2 of wands. 6. gemini despair and cruelty 9 of swords. sun 1. virgo prudence 8 of pentacles. 2. scorpio pleasure 6 of cups. 3. capricorn earthly power 4 of pentacles. 4. aries established strength 3 of wands. 5. gemini r

BOOK OF BLACK SERPENT

e are the winged lion and a winged horse drawing in a chariot the younger lilith, the wife of asmodai. she is dark, a woman to the waist and a man below it, and she appears as dragging down with her hands small figures of men into hell. of the three evil forces behind samael the first is qematriel, whose form is that of a vast black, man-headed dragon-serpent, and he united under him the force of kether of the infernal and averse sephiroth. the second, a black, bloated man-dragon, belial, he denieth a god; and he uniteth the forces of the averse chokmah. the third is othiel or gothiel, a black, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fourth form is samael the black. all these are of gigantic nature and ter

the holiness of the world of assiah. and samael the evil surroundeth the whole evil sephiroth who are thus eleven instead of ten. there are eleven letters in the word lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom, etc. in the evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth cut off from god (psalm xxxvii, v.34; when the wicked are cut off (from god) and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those who seek conti

ome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviatha

CASE PAUL F THE BOOK OF TOKENS

e experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth a

the hebrew for "longing" is tahavaw, th a v h, and the number of this word is 412, equivalent to that of the letter-name beth, b i th. the "inmost essence" mentioned in this paragraph is en soph aur, ain svp avr, the limitless light. in the philosophy of the qabalah, en soph aur is held to subsist throughout eternity, and is regarded as being that which precedes all manifestation. hence, although kether, the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs

est of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 on the tree of life the path of the letter gimel joins kether to tiphareth. but in the meditation gimel is referred correctly to chokmah, the second sephirah, because the letter-name, gimel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2 the quotation is from the emerald tablet, suppos

that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3. thus the ancient hebrew character for daleth was a triangle, although the value of the letter is 4. the values of the letters apparently conflict with the numbers of the sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expre

although the value of the letter is 4. the values of the letters apparently conflict with the numbers of the sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes b

rior nature of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth fro

l, every, adds up to 50, the number of the letter n. this is referred to in the passage beginning "that one is the all "shut up within the semblance of the many" is based upon the verb awtam, a tm" t o close, to contract, to shut up. the numeration is again 50. 4 "to thee" is le-khah, l k "what" and "which" are mi, m i. both l k and m i have the value 50 "white brilliance" is a technical name for kether, the crown. the reference to it here is derived from tsatekhakh, tz ch ch" to glare, to be bright, to be dazzling white. this word adds up to 106, the value of the lettername n v n. 5 the book of exodus says that joshua was the son of nun. his father's name signifies "perpetuity. joshua means "the nature of reality is to liberate. the name jesus is a variant of joshua. concerning the doctri

ys of the heavenly man that he is alpha and omega. it is a commonplace of the qabalah that the accusative particle eth, a th, formed from the first and last letters of the alphabet, implies the whole alphabet, and thus the totality of the divine powers. 2 this paragraph is based on the meaning of the lettername qoph, q v p "back of the head. the "head which is not a head "is a qabalistic name for kether, the crown. it is the head, or beginning of the ten sephiroth. it is "not a head" because the concentration of the limitless light in kether is itself an effect of the mysterious power inherent in en soph aur. the vast countenance, or macroprosopus, is another name for kether. thus what is implied here is that qoph represents the radiant darkness, en soph aur, which is behind, or back of, t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

eral assembly. the kerux was originally a political office, but was eventually made a religious office with the responsibility of maintaining order, and maintained charge over all sacrifices. in the order of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the north in regular workings. kether: hebrew for "crown. pronounced "keh-tehr" it is the first (1st) sephirah (q.v) on the tree of life (q.v. it is at the top of the middle pillar on the tree. king, yi: an ancient book of wisdom from china, commonly called i ching. like the tarot (q.v, it has many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked b

h: the most superficial layer of the ninth sephirah (q.v) on the tree of life (q.v. neptune: the eighth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach:

n: a positioning of the hands which forms a triangle. used in gray magick (q.v. the grade sign of a philosophus. triangles, three (kabalistic: one perspective or method of viewing, classifying, and understanding the tree of life (q.v, as if the tree of life was composed of three triangles plus malkuth. these triangles are: celestial triangle: the uppermost triangle, with one point up, composed of kether, chochma, and binah. moral triangle: the central triangle, with one point down, composed of geburah, chesed, and tiphereth. mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession

DION FORTUNE MYSTICAL QABALA

the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diag

a little further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables

ite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then, starts where he can-at the first point that is within the reach of finite consciousness. kether is equated with the most transcendent form of god that we can conceive, whose name is ehieh, translated in the authorised version of the bible as "i am" or, more explicitly, the self-existing one, pure being. 6. but these words are words and nothing more unless they convey an impression to the mind, and in themselves they cannot do that. they must be related to other ideas before they have

orm of god that we can conceive, whose name is ehieh, translated in the authorised version of the bible as "i am" or, more explicitly, the self-existing one, pure being. 6. but these words are words and nothing more unless they convey an impression to the mind, and in themselves they cannot do that. they must be related to other ideas before they have any significance. we only begin to understand kether when we study chokmah, the second sephirah, its emanation; it is only when we see the full unfoldment of the ten sephiroth that we are ready to approach kether, and then we approach it with the data that gives us the key to its nature. in working with the tree it is wisest to keep on going over it, rather than to concentrate upon a single point until it is mastered, for one thing explains a

s. again we say, the tree is a method of using the mind, not a system of knowledge. 7. but at the moment we are not engaged in the study of the emanations, but of origins, so far as the human mind may hope to penetrate them; and paradoxical as it may appear, we shall penetrate further when we draw the veils across them than when we try to pierce the darkness. we will, then, sum up the position of kether in one sentence, a sentence [page 32] that can have but little significance for the student approaching the subject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving the student a symbol to incubate till it hatches in his mind, rather than explicit instruction which

ject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving the student a symbol to incubate till it hatches in his mind, rather than explicit instruction which would convey nothing to him. the seed-sentence then, which we cast into the suheonscious mind of the reader, is this "kether is the malkuth of the unmanifest" mathers says (op. cit "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, ketlier, the crown, the first sephirah" 8. these words in themselves contain contradictions and unthinkable; negative light is simply a way of saying that the th

thus knowledge grows from more to more when the qabalistic method is given its practical application as the yoga of the west. 9. the qabalists recognise four planes of manifestation, and three planes of unmanifestation, or negative existence. the first of these is called ain, negativity; the second, ain soph, the limitless; the third, ain soph aur, the limitless light. it is out of this last that kether is concentrated. these three terms are called the three veils of negative existence- depending back from kether; in other words, they are the algebraic symbols that enable us to think of that which transcends thought, and which at the same time hide that which they represent; they are the masks of transcendent realities. if we think of the states of negative existence in terms of anything t

only by reason of our infirmities that we need to have these unresolvable symbols presented to us, and the mind disciplined in esoteric philosophy soon learns to work within these limitations and accept as a painted veil the symbol of that which lies beyond its ken. this way lies the unfoldement of wisdom, for the mind grows with what it feeds upon, and one of these days, when we have climbed to kether, we may hope to stretch out our hands and rend the veil and look through into the limitless light. the esotericist does not limit himself by declaring the unknown to be the unknowable, for he is above all things an evolutionist, and knows that that which we cannot compass to-day we may achieve to-morrow of cosmic time. he knows, too, that evolutionary time is an individual matter upon the i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dorset, uk: element, 1991. august order of light an oriental order introduced into england in 1882 by maurice vidal portman. its object was the development of practical occultism, and it continued at bradford, yorkshire, as the oriental order of light. it had a ritual of three degrees, novice, aspirans, viator. it adopted kabalistic forms and was governed by a grand master of the sacred crown, or kether, of the kabala. august spirits, shelf of the in japan, it used to be customary for every house to have a room set apart, called the spirit chamber, in which there was a shelf or shrine with tablets bearing the names of the deceased members of the family, with the sole addition of the word mitama (spirit. this is a species of ancestor worship and is known as home worship. aum (or om) a sacre

remained very cautious as to their public avowal, billot openly affirmed his belief in the existence of spirits and in communication with the departed. bilocation simultaneous presence in two different places. the term is often used in histories of saints, but there are also many secular examples (see double) binah in the supreme triangle of the kabala, the three sides are reason, which is named kether; necessity, chochmah; and liberty, binah. binski, sigurd r(obert (1921) german government official and parapsychologist who experimented with psychokinesis and with psi capacities in hypnosis. born february 18, 1921, in berlin, he studied at the university of bonn (b.a, ph.d) and afterward served in the german army, 1939.65. after deportation, he suffered forced labor in the soviet union. b

logy. 5th ed. 856 the history and explanation of that phenomenon; 1853; and f. a. mesmer aus schwaben, entdecker des thierischen magnetimus (f. a. mesmer, the discoverer of animal magnetism; 1856. kerner died february 21, 1862. sources: howitt-watts, a. m. the pioneers of spiritual reformation. london, 1883. reinhard, aime. justinus kerner und das kernerhaus zu weinsberg. tubingen, germany, 1862. kether the term in the kabala for the number one. it means reason, the equilibrating power. also a hebrew occult name for one of the three essentials of god, reason. kettner, frederick (d. 1957) founder of the biosophical institute and biosophy, a system of spiritual self-education and self-improvement intended to create a world fellowship of peace-loving men and women who have overcome religious

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nsylvania to investigate modern spiritualism. philadelphia: j. b. lippincott, 1887. richmond, a. b. what i saw at cassadaga lake; a review of the seybert commissioners report. n.p, 1888. shaddai according to the mysticism of kabbalah, this was one of ten divine names in the angelic hierarchy. the zohar speaks of three supernal degrees or divine hypostases (that which stands under, the first being kether. when the world of manifest things was in the condition of tohu, god revealed himself in the hypostasis shaddai; when it had proceeded to the condition called bohu, he manifested as the hypostasis tsabaoth, but when the darkness had disappeared from the face of things he appeared as elohim. shah (sayed) idries (1924.1996) author and translator of important works on occultism and eastern mys

ibed as a gifted healer and a kabbalistic vocal toner. her work is based upon the kabbalah, the ancient jewish system of mystic wisdom. the kabbalah pictures the universe as having emanated from god through a series of levels, each of which is entered through a gate or sephiroh (sephira. these ten gates are often pictured on a diagram called the tree of life. the highest of the sephiroh are named kether and chochmah. as a tonal healer, shulamit uses her voice to produce sacred tones (the sounds of the hebrew vowels that are identified as the breath of god in the kabbalistic literature. her intoning encyclopedia of occultism& parapsychology. 5th ed. soulsongs, inc, the center for sound healing 1439 the sounds allows her to access what is thought of as the chochmah consciousness, a level of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

quartae, mars quintae, sol sextae, saturnus septimae, venus octauae, alercurius nonac, luna decimae, turn supra aedificium firmamentum tertie, primum mobilae secundae, coelum empyreum primae.2 though the way in which he is counting here is confusing,3 pico is thinking of correspondencies between the ten spheres and the ten sephiroth such as are sometimes set out as follows: sephiroth spheres (i) kether primum mobile (2) hokhmah eighth sphere (3) binah saturn 1 ibid, loc. cit. 2 ibid, p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (9) yesod luna (10) malkuth elements it is

FRATER ELIJAH ANGELS OF CHAOS

ways enough variety for meaningful divination s. in it s way of perpetual bliss, this always creates. over the course of it s creation, it creates more (to preserve itself in the void; all in all it is a point. now, as this comes into form, it retains itself and we result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but who would want it, unless, one were another one. this is the distinction between the right hand and left hand paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is simila

FULLER J F C SECRET WISDOM OF THE QABALAH

m did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate

ch there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the

fer to the dimensions of the universe- length, breadth, and depth moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the

rah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the s

means gto number h or gto count h, and the ten sephiroth are frequently abbreviated as s hy and samekh+ od equal 70, the numerical value of dvs sod, secret; they are consequently occult numbers. secret wisdom of the qabalah page 26 this diagram represents a half-section, divided perpendicularly, of the inverted bowlshaped universe. ab, bc, ce, and eg are the four worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the conv

low it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehensi

pt, thoth; in classical greece, hermes; and among the romans, mercury- all gods of wisdom, whose day is the fourth day of the week, wednesday, upon which god created glights in the firmament of the heaven to divide the day from the night h. 13 wisdom is not only the creator of the universe but also the mediator between the uncreated and the created- god and man. in the form of 'hokmah, the son of kether, wisdom renders comprehensive the abstract thought in an association of ideas. philo names it messiah, and st. john christ. st. paul says: but we speak the wisdom of god in a mystery, even the hidden wisdom, which god ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the lord of glory. 14 referring to

inions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many other comparisons could be given, but the above must suffice to show how deep-rooted are the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

d' to netzach (e)riteofther.r.et a.c.,referred to tiphereth.(f)riteoftheilluminati, referred to chesed(withits complement (g)riteofadoption, referred to geburah (h)riteofthenovices andknightsoftheholycity, referred tochockmah(withits complement (i)riteofthedaughtersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconvenience and inpartarises naturally fromtheascentofthegrades.itsdesign and arrangements are entirely a c. secret, as ostensibly there will be an independentworkingofall the rites.(24)theschemeofrites belonging to the pillar of benignity can be entered only through martinism,withtheexceptionofthatreferable todaath.(25)themasonic rites can be entered

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

.a. and indirectly from the eighteenth-century german masonic order of the gold and rosy cross.itwas essential to westcott's scheme of things to have ten grades, for they were intended to represent the ten sephiroth, or emanations, of the kabbalistictreeof life, the first grade,1260=n10260,standing for the tenth and lowest sephira, malkuth, and the unattainable tenth grade,10260=1260,standing for kether, the firstofthe sephiroth. entry to the second order was at first by examina255 tion on the basisofthe order's theoretical teaching and was solely to the 5260=6260 degree of adeptus minor. only thethreechiefs, westcott, woodman and mathers, had attained the levelofadeptusexemptus-havingawarded it to themselves at the outset. it was mandatory upon every memberofthe golden dawn to take a new

ave foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that is not of the gods.(yechidahin kether) i am the preparer of thepathway.the rescuer unto the sight. out of the darknesslet the light arise (behold,i wasblind, now,i see) i am the dweller in theinvisible.i am the reconciler with the ineffable. let the whitebrilliance of the divinespirit descend. i am the all-sustainer. i am theall-wise.i have no stain, sakiamuni the buddhist oftibet.38thegoldendawnscarcely had the paint finally d

GILBERT THE MAGICAL MASON

e of manifestation, when the negative reigned supreme. from passivity there proceeded emanation,104themagical masonand manifested deity arose. from ain-repose, the neg255 ative- proceededainsuph,the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ainsuphaur-boundless light, which coalescing on a point appears as kether, the crown of manifestation. thence follow thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conceptions we reach a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise

and constitute the numerical conception of god; he may be known by numbers, and by letters. the ideas of god by means of numbers are the sephiroth; by means of letters they are the shemoth. the shemoth are the explanatory titles of the great name, the shema; this shema distributed into its elements is the shemhamphorasch. the ten sephiroth bear names. the first is the crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is r

255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is revealed in human thought. thus that which is above, is like that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, form the ideal of the beauty which we call the splendour of god, the shekinah, the zohar, the light of the glory

nce, to trust itself to the wings of faith. it is then but the human name of god, or if preferred, the divine name of the nature of man.[od,the creative activity of wisdom. he, the incomprehensible understanding. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolves; the essence and the existence of the two hieroglyphic signs of number, of the decad,the volatile and the

meral may livebuta day,butits type is immortal. let us reveal these diverse phenomena. existence is the cause of that which manifests itself in effect, eternal order proves eternal wisdom. progress in formation announces the intelligence, always fruitful and always actively at work. hod proves chokmah, netsach is the demonstration of binah, as malkuth is the peremptory reason for the existence of kether.thelaw of creation proves the existence of a law-giving creator.112themagical masonthekingdom proves the existence of a king, of whom we can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle

f creation proves the existence of a law-giving creator.112themagical masonthekingdom proves the existence of a king, of whom we can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle, that refer to kether, chokmah, and binah: and between these two triangles as a mediatorial mirage or reflection we find chesed, geburah, and tiphereth. kether is the crown of wisdom, intelligence, and mercy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each unity of the decad.thename which is referred to kether, iseheieasher-eh

of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tem

circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland

GILBERT THE SORCERER AND HIS APPRENTICE

ah. and samsel the evil surroundeth the whole evil 225 sephiroth whoarethus eleven instead of ten. there are eleven letters in the word28 the sorcererand his apprentice'lieutenant governors: esther ix.3; eleven days from horeb, deut, 1.2; the word 'where' in deut.xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom etc.inthe evil palaces, the first containeth kether, chokmah and binah. unto kether is attributed kerethial, which meaneth 'cut off from god (psalm xxxvii, v.34 'when the wicked are cut off (from god' and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those that seek con

chashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, o

ifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and aspected for good;ill-theazoth lecture 31m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativethroughantiqyomin,theancientof days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referred to binah. these two persons united become.the parents o

the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5 54440i:)i ,mmq,9 9 9 8 8 87 7 7first form33 3 i i i2 2 2binah kether chokmahl'h55 5 6 6 6 4 4 4geburahtlpherethchesed,n0i),mq,8 88 99 9 7 7 7hodyesod netzach:'1nramsecond form16. each of the 22 paths represents the equilibrium of the sephiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.bina

or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot

ncense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth

mkneel two ministers) heisthesymbol ofmercyandbeneficence.6.the lovers.this is usually described as representingman'between vice. and virtue, while a winged genius threatens vice with his dart.buti am rather inclined to the opinion that it represents the. qabalistical microprosopus between binah..225225and malkuth(seemykabbalah unveiled),while the figure. above shows the influence descending from kether. itisusually considered to meanproofortrial;but i am inclined to suggestwise dispositionas its signification. 7.the chariot.this is a most complicated and important symbol, which has been restored by eliphas levi.itrepresents a conqueror crowned and bearing a sceptre, riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which looks straight f

GILBERT R A THE MASONIC CAREER OF A

eferred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) t

GNOSTIC CATECHISM

eferred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23) this distribution is in part a matter of convenience and in part arises naturally from the ascent of the grades. its design and arrangements are entirely a c. secret, as ostensibly there will be an independent working of all the rites (24) the scheme of rites belonging to the pillar of benignity can be entered only through martinism, with the exception of that referable to death (25) t

GNOSTIC HANDBOOK

chaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. g

ts or aeons, there is a universe of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the emanation process through which the whole great chain of being with its world, dimensions and multitudes of life are manifested. logos and sophia the two principles which are manifested and work in unison with the divine will are the logos and sophia. the logos i

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

nate error of reproduction and the propogation of children. it also can be applied to the supposed christian churches who have no knowledge of the inner teachings and offer pithy morality and prejudice in the place of wisdom. the promise is the gift of the crown of life. that is returning to the treasury of light, reaching the crown at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower chakras. the characteristic of the city is that of being the capital city where the supreme court and priests of babylon sat in judgement. it can

and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced through agape of divine love, only by a pure desire to return to the treasury of light can this force be correctly awakened and experienced. the charac

ht. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progression from the point. chokmah is wisdom, illuminating intelligence, it is related to the active principle and is therefore sometimes known as abba, the great father. binah is understanding or reflecti

s of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth repres

ld testament titles which when used in the old testament context relate to the gnostic theurgy page 96 demiurge and the archons, however, when they are removed from their distorted application, a more transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shadda

rld of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and form and embodies the light forms of briah. kether matraton. chokmah. raziel. binah. tsaphkiel. chesed. tsadkiel. geburah. kamael. tiphareth. michael. gnostic theurgy page 97 netzach. haniel. hod. raphael. yesod. gabriel. malkuth. sandalphon. yetzirah: the world of air yetzirah is the world of fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with t

ic theurgy page 97 netzach. haniel. hod. raphael. yesod. gabriel. malkuth. sandalphon. yetzirah: the world of air yetzirah is the world of fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

nishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously bringing the hands to eye-level and thrusting them forward in the projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force and will) then stamp the ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield aga

GOLDEN DAWN RITUALS D

on the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n!

GOLDEN DAWN RITUALS K

he great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they may choose between the evil and the good, and try all things of doubtful or fictitious seeming with sure knowledge and sound judgment" obligation "kether: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its s

GOLDEN DAWN RITUALS U3

f the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power

t knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect integration between the body, the mind, and the spirit of the actualized individual. it is here, at this p

GOLDEN DAWN RITUALS VENUSZAM16

n a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me

GOLDEN DAWN RITUALS ZAM13

ame (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bou

on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

t: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to pa

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

u hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with the aethyrs. table vi shows these correspondences. for example, if you raise your consciousness to the 21st aethyr, asp, and meet your own reincarnating ego and see yourself in past lives, then you will have effectively achieved the grade of adeptus minor and can be co

esponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "magical" plane, because i t actually produces phenomena which partake of all these. th

form. if he were to look upward into the real truth of his existence, you, yourself, would cease to be expressed (i.e, you will die to the aethyrs below asp. his refusal to look upward is thus your guarantee of returning safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to understand the nature of its atmosphere. it lies directly below kether and shares the formlessness and sense of desolation traditionally associated with the path of gimel. 217 khr, the wheel the great wheel of samsara. the wheel of the law fdhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one. aleister crowley, the book of lies as a preparation for entering khr, you are advised to study the formula of k.i.k.a. whe

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ousness is also absolute consciousness, as otherwise it would not be absolute. q. then your absolute thinks? page 33 the key to theosophy- hp blavatsky.txt a. no, it does not; for the simple reason that it is absolute thought itself. nor does it exist, for the same reason, as it is absolute existence, and be-ness, not a being. read the superb cabalistic poem by solomon ben jehudah gabirol, in the kether-malchut, and you will understand: thou art one, the root of all numbers, but not as an element of numeration; for unity admits not of multiplication, change, or form. thou art one, and in the secret of thy unity the wisest of men are lost, because they know it not. thou art one, and thy unity is never diminished, never extended, and cannot be changed. thou art one, and no thought of mine ca

in its very nature and divine in its essence, namely, the ego, can exist forever. and as it is that ego which chooses the personality it will inform after each devachan, and which receives through these personalities the effects of the karmic causes produced, it is, therefore, the ego, that self, which is the "moral kernel" referred to, and embodied karma itself, that "which alone survives death" kether (heb) the crown, the highest of the ten sephiroth; the first of the supernal triad. it corresponds to the macroprosopus, vast countenance, or arikh anpin, which differentiates into chokmah and binah. krishna (sans) the most celebrated avatara of vishnu, the "savior" of the hindus and the most popular god. he is the eighth avatara, the son of devaki, and the nephew of kansa, the indian herod

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ing. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22 thealchemist of the golden dawn warrant, portman described himself as 'm mber of the n n h d.egree of the august order of light. grand hierophant presldm in the west grand master of the order of the sacred crown, pnnce of kether in the circle of adepts, myajolah or grand master of the andamanese, arch censor indra, an.d sponsor ketu] i indostan of the royal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do n

ISIS UNVEILED

herself the other nine nn''gd, sephiroth, or intelligences. in their totality and unity they represent the archetypal man, adam kadmon, the vpiat6yortk, who in his individuahty or unity is yet dual, or bisexual (the greek didumos, lor he is the prototype of all humanity. thus we obtain three trinities, each contxuned in a 'head' in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah

day, but in a very unsatisfactory manner. he shows, however, the identity of ail the teorld-religions at their auaiing-pointt. the first beginning opens in- variably with the unknown and passive deity, producing from himself a certain active power or virtue 'rational' which is sometimes called 511. we are fuu; amre that some chrutwo luibalitu term ain-soph the 'crown; idedtify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiinah. he greatest kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee apex it the crown, while binab (intel

r tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of masonry, while the ain-soph fomis the mysterious biasing star, or mystk light of the east (p- 407- digitizecoy google 21s bis dnvbited wisdou, sometimes the s

livtic coamogony, heaven and earth are penouified by adam kadmon and the aeeond adam. the fint ineffable triad, contained in the abalract idea ain-soph, sepliira, and adam kadmon, the protogonoa, the utt t being identical with the forma, when biienal* in every triad there ii a male, a female, and an androgyne. adam-sephira ii the crown (kether. it ?eti itsdf to the work of creation by first producing 'hokhmah, male wisdom, a masculine active potency, represented by >t, yah, or the wheeli of creation, c^jfik* from which proceeds binah, intdligence, female and paasive potency, whidi is ydio- mh, rr,n\ whom we find in the bou figuring as the supreme. but this yeho- vah is not the kabalistio yod-heva. ilie binary is the fundamental c

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

adder of ascension, f h in studies in religious philosophy and mysticism (ithaca: cornell university press, 1969. brody, seth. ghuman hands dwell in heavenly heights: contemplative ascent and theurgic power in thirteenth century kabbalah, h in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang publishing, inc, 1993. avraham ben alexander of cologne. kether shem tov: the krown of the good name [spain, 13th century. belize city: providence university, 2006. for information, go to www.everburninglight.org. cohen, seymour. the holy letter. a study in jewish sexual morality (translation of iggeret ha- kodesh) new york: ktav, 1973; rpt. northvale/london: jason aronson inc, 1993. dan, joseph. ggershom scholem fs reconstruction of early kabbalah, h i

KNOWLEDGE LECTURE FIVE

ek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they a

thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equil

her in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire tr

KNOWLEDGE LECTURE FOUR

owest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the ca

and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no ac

KNOWLEDGE LECTURE THREE

ee principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of inc

. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of

KNOWLEDGE LECTURE TWO

gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the divine names attributed to the sephiroth kether's divine name is eheieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels. binah's divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx, its choir of angels is the aralim(\ylar

LIBER 777

system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yl

h. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedana chyle, lymph 31 agni or tejas the red triangle sa a blood 32 bis prithivi the yellow square rupa solid structures, tissues 31 bis akasa the black egg vi nanam semen, m

s 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq

the furniture &c, is attributed as told in the ritual, here duly h d, c d, and n r r d.12 col. cxxi. add the waiting grades of lord of the paths in the portal of the vault of the adept between the 1st and 2nd orders; and babe of the abyss between the 2nd and 3rd. col. cxxv. burton gives these upside down. the true attribution is checked by the fire- worshippers (guebres) in 5. yet, of course, the kether hell may be considered as more awful than the malkuth. col. cxxvii. these and many other (rather far-fetched and irrelevant) attributions of various things are to be found in burton s arabian nights, in the tale of abn al-husn and his slave-girl tawaddud. col. cxxxiii. the symbolic forms and divination meanings of these cards can be readily constructed from considerations of their natures a

his material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. liber 777 52 notes to table of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces th

other set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in

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, included in various arrangements in 777 revised) but later changed this arrangement, referring pluto to kether, neptune to chokmah and uranus to da ath (see the description of atu xxi, ibid p. 119. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the sig

h century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists (the version printed by kircher is not proportioned to a 60 mesh as the modern version is; stirling in the canon argues that kircher s figure is rather proportioned so a vesica can be inscribed in it, the points in kether and malkuth, and the sides touching the left and right pillars. other tree of life arrangements are discussed by aryeh kaplan in his translation of the sepher yetzirah, and in an appendix to the third edition of godwin s cabalistic encyclopedia. appendix: the yi king transliterations of chinese names follow the system used by legge in sacred books of the east, which is not in general curren

LIBER ARCANORUM

shabnax-odobor. t thath.th.thith .thuth-thix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradiel characith temphioth yamatu kurgasiax lafcursiax malkunofat niantiel saksaksalim a.ano.nin parfaxitas tzuflifu qulielfi raflifu shalicu thantifaxath liber ccxxxi 5 [note: x (coptic ksi) is probably an error for (sou) the coptic letter rendered .st. by the golden dawn, attributed to kether and accordingly used to terminate divine names. in accordance with this text.s .class a. status i have not corrected this. ac diary, december 1907: tuesday 3] about now wrote arcana in atus of tahuti, sigils of genii, etc] saturday 14. liber trigrammaton, and copied sigilla 22] monday] curious vague depression most of day. i think the sigilla 22 have a very unpleasant influence. much of the

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ting between them.the academic scepticism is a wholesale firm, i hope!.and practically, i challenge you to draw valid distinctions. all these are states of the consciousness of man; and if you seek to destroy one, all fall together. viii i must, at the risk of appearing to digress, insist upon this distinction between philosophical and practical points of view, or (in qabalistic language) between kether and malkuth. in private conversation i find it hard.almost impossible.to get people to understand what seems to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion. therefore, a boot is a hat. so argue my friends, not distributing the middle term. but thus argue i. all boots are illusions. the soldier and the hunchback 11 all ha

s to me so very simple a point. i shall try to make it exceptionally clear. a boot is an illusion. a hat is an illusion. therefore, a boot is a hat. so argue my friends, not distributing the middle term. but thus argue i. all boots are illusions. the soldier and the hunchback 11 all hats are illusions. therefore (though it is not a syllogism, all boots and hats are illusions. i add: to the man in kether no illusions matter. therefore: to the man in kether neither boots nor hats matter. in fact, the man in kether is out of all relation to these boots and hats. you, they say, claim to be a man in kether (i don ft. why then, do you not wear boots on your head and hats on your feet? i can only answer that i the man in kether( ftis but an argument) am out of all relation as much with feet and h

nsane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why glorify spanish gipsies when you have married a clergyman fs daughter? why go about proclaiming that you can get as good fun for eighteenpence as usually costs men a career? ah! let me introduce you to the man in tiphereth; that is, the man who is trying to raise his consciousness from malkuth to kether. this tiphereth man is in a devil of a hole! he knows theoretically all about the kether point of view (or thinks he does) and practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of 12 liber cxlviii hypnoti

d practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of 12 liber cxlviii hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mer

etty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either;

ble soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every moment a soldier is slain by a hunchback; but as we retire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end?

LIBER DCCCLX JOHN ST

ght and feeling when one is performing a ritual in one fs astral body, so called. for one is on the same plane as the things one fs dealing with. if, however, serious work is wanted, one must be all there. to get .materialized .spirits..pardon the absurd language!.one should (nay, must) work inside one.s body. so, too, i think, for the highest spiritual work; for that work extends from malkuth to kether. here is the great value of the rationalistic eastern systems [p.s. of course scientifically worked with pencil, notebook, and stop-watch. the yog. is usually in practice just as vague a dreamer as the mystic] they keep one always balanced by common sense. one might go off on lines of pleasing illusion for years, until one was lost on the .astral plane. all this, observe, is very meaningles

plain why i have so carefully recorded the somewhat banal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say .you were starved. or .you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow .i will interpret every phenomenon as a particular dealing of god with my soul. the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 3. if others are to read this, i should like them to see that elaborate codes of morality hav

ighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near. but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai! john st. john 75 the eighth day 12.03. thus the eight

LIBER LVII

nd fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb

ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle 0 represents the negative, and the 1 the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an

er lviii image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this se

he second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (dan

es 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, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of

ed as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of jud

depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) w

s last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwol rwbg hta, ateh gibor le-olahm adonai .thou art mighty for ever, o lord. a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistic sephirothic greatest trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen .by whom alone tetragrammaton can be grasped. whose exaltation into binah is found in the christian

LIBER LXVII THE SWORD OF SONG

, therefore, my brethren, worshipping the holy sixfold ox4 that was our father in his peace that he had won into, and that so hardly. for of this shall no man speak. now therefore let it be spoken of our father.s journeyings in the land of vo5 and of his sufferin therein, and of the founding of our holy and illustrious order. our father, brethren, having attained the mature age of three hundred 1 kether adds up to 620. 2 these are the letters of ain soph aur, the last two of which he destroys so as to leave only ain, not, or nothing. 3 to (1+ 10+ 50) 3 2 he adds 300, shin, the flame of the spirit= 666. 4 666= 6 111. 111= aleph, the ox. 5 his journeys as initiator. griphus viii. griphus ix. griphus x. culpa urbium nota terr. nechesh. ambrosii magi hortis rosarum 85 and fifty and eight years

LIBER LXXVIII

or atouts of thooth; of the mansions of the house of my father 8 liber lxxviii the descriptions of the seventy-eight symbols of this book i; together with their meanings of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three b

s as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those repre

rs 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile lan

st of a, because the long cold of the winter requires a great energy to overcome it, and initiate spring. and the beginning of the decantes is from the royal star of leo, the great star cor leonis: and therefore is the first decan that of f in e. a description of the cards of the taro 27 here follow the general meanings of the small cards of the suits, as classified under the nine sephiroth below kether. hmkj the four twos symbolize the powers of the king and queen just uniting and initiating the force; but before the prince and princess are thoroughly brought into action. therefore do they generally imply the initiation and fecundation of a thing. hnyb realization of action owing to the prince being produced. the central symbol on each card. action definitely commenced for good or evil. d

LIBER MMCMXI NOTE ON GENESIS

reamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is decla

symbolic of the great dawning of life of the mothers.h and, vitalised by the son (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10* the perfection of the sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, b, thoth, in the heart of the universe (as* vide sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad. liber mmcmxi 12 in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themselves. counting th

re in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmx

urious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by

LIBER NU

n. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditations necessary to beaccomplished. 1. the discovery of hadit in the aspirant, and identification with him. 2. the continuous one. 3. the value of the equation n(.n. 4. cremnophobia. 31. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. assertion of kether-point-of-view. 2. reverence to the order. 3. abolition of human will. 4. exercise of true will. 5. devotion to nuit through a beautified life. 32. summary continued. the actual rite. 1. retire to desert with crown and other insignia and implements. 2. burn perfume. 3. chant incantation. 4. drink unto nuit of the elixir. 5. lying supine, with eyes fixed on the stars, practice the sensation o

LIBER SAMEKH

ge drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind an

g its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer h

2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh svb figvra dccc 24 hyperbola is a simple idea, but its construction exacts two curves. line 3 the angel, as the adept knows him, is a being in tiphareth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, like the ipsissimus, that all things soever are equally illusion and equally absolute. he is in tiphareth, whose office is redemption, and he deplores the events which have cause the apparent sorrow from which he has just escaped. he is also aware, even in the height of his ecstasy, of the limits and defects of

fits. this then is the true aim of the adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the ade

as diacanna corun here. 12 the reference is presumably to the design for a magic circle given in book 4, part 2 (it appears on the dust jacket of the symonds& grant edition of magick; see also the figure gthe triangle of the universe h illustrating liber cmlxiii in equinox i (3. in liber samekh& liber viii 52 the centre is an inverted tau of ten squares for the sephiroth (the upright representing kether, chokmah, binah, tiphareth, and yesod, with malkuth in the centre of the base; this is enclosed within a notional equilateral triangle, indicated only by three lozenges at its corners; the circle is circumscribed about this triangle, thus the tiphareth square is at the centre of the figure. the design is somewhat impractical unless one has the regular use of a room some thirty feet or more

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e table by a chain of secret similes. in the middle region of the table appears the all-form-containing personified spiritual essence--the source and substance of all things. from this proceed the lower worlds as nine emanations in groups of three (the ophionic, ibimorphous, and nepht an triads. consider in this connection the analogy of the qabbalistic sephiroth, or the nine spheres issuing from kether, the crown. the twelve governors of the universe (the mendesian, ammonian, mompht an, and ompht an triads--vehicles for the distribution of the creative influences, and shown in the upper region of the table-are directed in their activities by the divine mind patterns existing in the archetypal sphere, the archetypes are abstract patterns formulated in the divine mind and by them all the in

is here symbolic of the triune divinity, called by the egyptians the supreme mind, and described in the sepher ha zohar as being "hidden and unrevealed" according to the hebrew system of qabbalism, the tree of the sephiroth was divided into two parts, the upper invisible and the lower visible. the upper consisted of three parts and the lower of seven. the three uncognizable sephiroth were called kether, the crown; chochmah, wisdom; and binah, understanding. these are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne

s, in substance: the dot is called the first crown, because it occupies the highest position. it is called the aged, because it is the first emanation. it is called the primordial or smooth point. it is called the white head, the long face--macroprosophus--and the inscrutable height, because it controls and governs all the other emanations. when the white shining point had appeared, it was called kether, which means the crown, and out of it radiated nine great globes, which arranged themselves in the form of a tree. these nine together with the first crown constituted the first system of sephiroth. these ten were the first limitation of ten abstract points within the nature of ain soph itself. the power of ain soph did not descend into these globes but rather was reflected upon them as the

h did not descend into these globes but rather was reflected upon them as the light of the sun is reflected upon the earth and planets. these ten globes were called the shining sapphires, and it is believed by many rabbins that the word sapphire is the basis of the word sephira (the singular of sephiroth. the great area which had been privated by the withdrawal of ain soph into the central point, kether, was now filled by four concentric globes called worlds, or spheres, and the light of the ten sephiroth was reflected down through each of these in turn. this resulted in the establishment of four symbolical click to enlarge the hebrew triad. the qabbalists used the letter, shin, to signify the trinity of the first three sephiroth. the central circle slightly above the other two is the firs

now filled by four concentric globes called worlds, or spheres, and the light of the ten sephiroth was reflected down through each of these in turn. this resulted in the establishment of four symbolical click to enlarge the hebrew triad. the qabbalists used the letter, shin, to signify the trinity of the first three sephiroth. the central circle slightly above the other two is the first sephira--kether, the white head, the crown. the other two circles represent chochmah, the father, and binah, the mother. from the union of the divine father and the divine mother are produced the worlds and the generations of living things. the three flame-like points of the letter have long been used to conceal this creative triad of the qabbalists. p. 118 trees, each hearing the reflections of the ten se

sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable. the ten sephiroth composing the body of the prototypic adam, the numbers related to them, and the parts of the universe to which they correspond are as follows: no. the sephiroth the universe alternative 1 kether--the crown primum mobile the fiery heavens 2 chochmah--wisdom the zodiac the first motion 3 binah--understanding saturn the zodiac 4 chesed--mercy jupiter saturn 5 geburah--severity mars jupiter 6 tiphereth--beauty sun mars 7 netsah--victory venus sun 8 hod--glory mercury venus 9 jesod--the foundation moon mercury 10 malchuth--the kingdom elements moon it must continually be emphasized that

ut which the mystery of the ages can never be solved. the sephirothic tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or heavenly, man--adam kadmon--the idea of the universe. the ten divine globes (sephiroth) are then considered as analogous to the ten sacred members and organs of the protogonos, according to the following arrangement. kether is the crown of the prototypic head and perhaps refers to the pineal gland; chochmah and binah are the right and left hemispheres respectively of the great brain; chesed and geburah (pechad) are the right and left arms respectively, signifying the active creative members of the grand man; tiphereth is the heart, or, according to some, the entire viscera; netsah and hod are the right and lef

and malchuth as the female generative power. the grand man thus conceived is the gigantic image of nebuchadnezzar's dream, with head of gold, arms and chest of silver, body of brass, legs of iron, and feet of clay. the medi val qabbalists also assigned one of the ten commandments and a tenth part of the lord's prayer in sequential order to each of the ten sephiroth. concerning the emanations from kether which establish themselves as three triads of creative powers- termed in the sepher ha zohar three heads each with three faces--h. p. blavatsky writes "this [kether] was the first sephiroth, containing in herself the other nine sephiroth, or intelligences. in their totality and unity they represent the archetypal man, adam kadmon, the prwt gonov, who in his individuality or unity is yet dua

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

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

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel. their empire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of anarchy, whose t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ten from right to left, instead of from left to right like ordinary european languages. the small maltese crosses are placed to mark the conclusion of each separate set of hebrew names. these names are those of deity angels and archangels allotted by the qabalists to each of the 9 first sephiroth or divine emanations. in english letters they run thus, beginning from the head of the serpent+ ehyeh kether metatron chaioth ha-qadehs rashith ha-galgalim s.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed stars" or s.z. for "sphere of the zodiac+ iehovah eolhim binah tzaphquiel aralim shabbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah

he same manner as thou dost into the triangle, by saying: that thou dost forthwith appear before this circle, in this vessel of brass, in a fair and comely shape, etc, as hath been shown in the foregoing conjurations. 35 in the latin, bathal vel vathat super abrae ruens! abeor veniens super aberer! 36 or whatever his dignity may be. explanation of certain names used in this book lemegeton. eheie. kether- almighty god, whose dwelling is in the highest heavens: haioth- the great king of heaven, and of all the powers therein: methratton- and of all the holy hosts of angels and archangels: reschith- hear the prayers of thy servant who putteth his trust in thee: hagalgalim- let thy holy angels be commanded to assist me at this time and at all times. lehovah- god almighty, god omnipotent, hear m

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

d than in the introductory description of the lemegeton (presented in the goetia volume of this series) this book is sometimes erroneously titled ars notoria. the notoria is a separate (and much more complex) work, the text of which was included (without its vitally important illustrations) as an appendix in one copy of the lemegeton. benjamin rowe ars nova 3 the first page of the ars nova eheie. kether. almighty god, whose dwelling is in the highest heavens: 1 haioth. the great king of heaven, and of all the powers therein: methratton. and of all the holy hosts of angels and archangels: reschith. hear the prayers of thy servant who putteth his trust in thee: hagalgalim. let thy holy angels be commanded to assist me at this time and at all times (sphere of the primum mobile) iehovah. god a

MICHAEL W FORD THE VAMPIRE GATE

hic demons is to turn poison into a beneficial medicine of initiation. one must move through the averse sephiroth, the so-called fallen restrictions of the universe, where there sleeps an ancient dragon. seven heads dwell there, yet through the seven the eight arises. this power is essential to the development and empowerment of the vampyre magickian. 53 the qlipphoth and their servitors: neptune kether satan or moloch thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel dual giants, bestial atavistic demons with bat wings. this is a form of the adversary. these spirits seek to continually join their bodies with other spirits and forces both sexual vampires, draining energy through the heat and desire built energy and by possession. working as a vampyre in this sphere represe

ed horse drawing in like a chariot the youngest lilith, the wife of asmodai/asmodeus. she is dark, middle eastern woman to the waist, and a man below it, and she appears as though dragging down, with her hands, figures of souls into hell. the three evil forces before samael qematiel, whose form is that of a vast blackheaded dragon-serpent and he has sorcerous knowledge and power over the force of kether of the internal and averse sephiroth. belial, a black, bloated man-dragon who spits flies. he who denies god and cares for power and freedom; and he that knows the force of the averse chokmah. othiel or gothiel, a black bloated man-insect horrible of aspect; he has the power averse binah. samael the black. all of these are of gigantic stature and terrible aspect. dragon like ahriman or tiam

MICHAEL WYNN THE SOUL TRAVELERS

also reenact the ritual of death and rebirth by climbing into a coffin and being reborn as bonesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the

MORALS AND DOGMA

host of the christian faith _beauty_ is represented by green and yellow _victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kabalah in its four worlds of spirits _aziluth, briah, yezirah, and _asiah, or of _emanation, creation, formation, and _fabrication, one inferior to and one emerging from the other, the superior always enveloping the inferior; its doctrine that, in all that exists, there is nothing purely material; that all comes from god, and in all he proceeds b

rld. the same number _seven, continually reappears in the apocalypse, compounded of _three_ and _four; and these numbers relate to the last seven of the sephiroth, three answering to benignity or mercy, severity or justice, and beauty or harmony; and four to _netzach _hod _yesod, and _malakoth, victory, glory, stability, and domination. the same numbers also represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal

ts. from that of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the existence of obstacles or opposition, results stability or permanence, which is the perfect dominion of the infinite will. the last nine sephiroth are included in, at the same time that they have flowed forth from, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in

s by odin, frea, and thor. in the kabalah, or the hebrew traditional philosophy, the infinite deity, beyond the reach of the human intellect, and without name, form, or limitation, was represented as developing himself, in order to create, and by self-limitation, in ten emanations or out-flowings, called sephiroth, or _rays. the first of these, in the world aziluth, that is, within the deity, was kether, or the _crown, by which we understand the divine will or potency. next came, as a pair, hakemah and bainah, ordinarily translated "wisdom" and "intelligence" the former termed the father, and the latter the mother. hakemah is the active _power_ or _energy_ of deity, by which he produces within himself intellection or thinking: and bainah, the passive _capacity, from which, acted on by the

they are the trinity in the chald an oracles, the aor of the deity, manifested in _flame, that issues out of the invisible _fire. in the first three persian amshaspands, lords of light, fire, and splendor, we recognize the aor, zohar, and zayo _light, splendor, and _brightness, of the kabalah. the first of these is termed aor mupala _wonderful_ or _hidden_ light, unrevealed, undisplayed--which is kether, the first emanation or _sephirah, the _will_ of deity: the second is nestar _concealed--which is hakemah, the second _sephirah, or the intellectual potence of the deity: and the third is metanotsats _coruscating--which is binah, the third _sephirah, or the intellectual _producing_ capacity. in other words, they are the very substance of light _in_ the deity _fire, which is that light, limi

incipally the first system of the four olamoth, worlds or systems; which is thence called the aziluthic world. the ten sephiroth of the general aziluthic system are ten nekudoth or points, ainsoph, aensoph, or ayensoph, is the title of the cause of causes, its meaning being"_endless" because there is no limit to its loftiness, and nothing can comprehend it. sometimes, also, the name is applied to kether, or the crown, the first emanation, because that is the throne of the infinite, that is, its first and highest seat, than which none is higher, and because ainsoph resides and is concealed therein: hence it rejoices in the same name. before that anything was, says the _emech hammelech, he, of his mere will, proposed to himself to make worlds. but at that time there was no vacant space for w

to descend and share with _that_ light in the splendor aforesaid. and when he re-descended into the sphere of splendor, he diffused abroad in it the light communicated to him by the letter he. and when he again ascended he left behind him the productive light of the letter he, and thereof was constituted another sphere _within_ the sphere of splendor; which _lesser_ sphere is termed in the sohar kether ailah, corona summa _the supreme crown, and also atika de atikim _antiquus antiquum, the ancient of ancients, and even aiut h' aiut _causa causarum, the cause of causes. but the crown is very far smaller than the sphere of splendor, so that within the latter an immense unoccupied place and space is still left. the beth alohim says: before the infinite god, the supreme and first good, formed

by excavation, and let this be called the ocean, and we have the third thing, a vessel[_vas. now let this great reservoir be divided into seven beds of rivers, that is, into seven oblong reservoirs, so that from this ocean the waters may flow forth in seven rivers; and the source, fountain, and ocean thus make _ten_ in all. the cause of causes made ten numerations, and called the source of spring kether _corona, the crown, in which the idea of circularity is involved, for there is no _end_ to the out-flow of light; and therefore he called this, like himself _endless; for this also, like him, has no similitude or configuration, nor hath it any vessel or receptacle wherein it may be contained, or by means whereof any possible cognizance can be had of it. after thus forming the crown, he cons

MOTTA MARCELO THE COMMENTARIES OF AL

nite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was chosen nuit's helpmeet he must reach the highest initiations possible to man. which, of course, he did. 7. behold! it is revealed by aiwass the minister of hoor-paar kraat. aiwass is the name given by ouarda the seer as t

ication at all, unless there were diverse dimensions wherein it had no extension 'nothing' means nothing save from the point of view of 'two, just as 'two' is monstrous unless it is seen as a mode of 'nothing. the above explanation appears somewhat disingenuous, since there is no means whatever of distinguishing any union h x n= r from another. we must postulate a further stage. r (ra-hoor-khuit, kether, unity, is always itself; but we may suppose that a number of such homogeneous positive manifestations may form groups differing from each other as to size and structure so as to create the illusion of diversity. 3. in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. this is again interesting as throwing light on the thesis "every man and every woman is a

t cannot 'be, as we have seen above; it is the fundamental error of the 'black brothers' in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuit and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we supposed) but a. this facilitates the discovery arc leading to a is a2 and so on. in practice, every thing that we learn about (e.g 'horse' helps us to understand to enjoy the idea. the difference between the scholar and

ereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinder your attempts to interpret and reflect it. that is why most of your fellowmen are little better than wild animals are domestic animals dogs. 21. we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law

ndulations like light, and gives man wisdom at the price of toil, suffering, and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun 'death' is, to the initiate, an inn by the wayside; it marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuit-possibilities of all khu-energies of any hadit central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer

to communicate arcana in the presence of the profane by taking advantage of the similarity of sound between sol and sol us, especially in such parts of the declension as soli, which is genitive singular of solus and dative singular of sol, and solis, genitive singular of sol and ablative plural of sol us. the word desolate may therefore be intended to indicate the attribution of the angel both to kether (solus) and to tiphereth (sol. the de may imply a reference to his relation with the adept through the path of daleth, love, especially in view of the fact that his word thelema, 93, contains the idea of agape, 93" the above quotations should be sufficient for serious students to begin to understand the spiritual implications of thelemic initiation, and particularly the spiritual nature of

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarely a time when i permit myself to fall asleep at night without "lighting the lamp above my head, as i personally describe for myself the formulation of kether. this powerfulmagical technique is vital and i cannot recommend if too highly. i have elaborated this rudimentary outline considerably in a simple little manual i wrote over thirty years ago entitled the art of true healing. it should also prove useful to the student just getting the feel of these magicomystical methods. this particular portal document is one of the most practical of all in

rms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the

this boundless light, there manifests what is called the tree of if ca balisthsa ve produced a convekonal glyph indicating thereupon ten numerations or sephiroth which are the branches of that tree growing or evolving <24> within space, ten different modes of the manifestation of its radiation- ten varying degrees of but one ubiquitous substance-principle. the first of these numerations is called kether, the'crown, and is the first manifestation from the unknown, a concentration of its infinite light. as the radiant apex of this heavenly tree, it is the deepest sense of selfhood and the ultimate root of substance. it constitutes the divine centre of human consciousness, all the other principles which comprise what we call man being rather like so many layers of an dnion around a central co

, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. they likewise reflect the negative and positive qualities of two of the supemals with the addition of a third factor, a resultant which acts as a reconciling principle. in passing, i should add that planetary attributions are given to these sephiroth as expressing the type of their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26> the fourth sephirah is chesed, meaning grace or mercy; also gedulah is its other name, meaning greatness, and to it is referred the astrological quality called jupiter. its concept is one of construction, expansion and solidification. geburah is the fifth enumeration, power of might, and it is a symbol of creati

forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet ven

ritual, ethereal, or physical, has its own laws, conditions, and "times" if one may borrow terminology from dunne's experiment with time. the distinction between them is one of quality and density of substance. the difference may well be one of dimension, besides representing different type-levels of consciousness, the "lower" worlds or sephiroth being interpenetrated or held by the "higher" thus kether, the crown, is inmalkuth, as one axiom puts it, by virtue of the fact that its substance is of an infinitely rare, attenuated, and ethereal nature, while malkuth, the physical universe is enclosed within the all-pervading spirit which is kether in precisely the same way that dunne conceives time no. 1, to be enclosed or contained, or moving as a field of experience, within serial time no. 2

t of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideratio

as shown. hebrew and chaldee letters are written from right to left. the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity or sephiroth. they made them ten in number. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the da

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

is indicated by an occult versicle of the lord's prayer, which the vulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic correspondent, and the equipoise of geburah and chesed, repeating itself in the circles of heavens called eons by the gnostics, provided the keystone of the whole christian temple in this occult versicle. it has been retained by protestants in their new testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all

following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsah in the physical world, which, together with the moral, is contained in the idea of the kingdom or malkuth, we shall explain in the tenth chapter this theogony as rational as it is sublime. now, created spirits, being called to emancipation by trial, are

he sign of the pentagram. 29 vi n f magical equilibrium tiphereth uncus supreme intelligence is necessarily reasonable. god, in philosophy, may be only a hypothesis, but he is a hypothesis imposed by good sense on human reason. to personify the absolute reason is to determine the divine ideal. necessity, liberty and reason these are the great and supreme triangle of the kabalists, who name reason kether, necessity chokmah, and liberty binah, in their first or divine triad. fatality, will and power, such is the magical triad, which corresponds in things human to the divine triad. fatality is the inevitable sequence of effects and causes in a determined order. will is the directing faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. powe

ll religions and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner: 1. kether- the crown, the equilibrating power. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwi

eel or rota of william postel; let us group the four aces, the four twos, and so on, together; we shall then have ten packs of cards giving the hieroglyphic interpretation of the triangle of divine names on the scale of the denary, as previously tabulated. by referring each number to its corresponding sephira, we may then read them off as follows: xnxv four signs present the name of every name. 1 kether. the four aces. four brilliant beams adorn his crown of flame. 2 chokmah. the four twos. four rivers ever from his wisdom flow. 3 binah. the four threes. four proofs of his intelligence we know. 4 chesed. the four fours. four benefactions from his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his be

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

he triad of human life. c the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the

RUBY TABLET OF SET

darkness, or set b. the principle of life c. harwer d. the natural order 21. religion always begins with a. unnatural phenomena b. natural phenomena c. fear d. introspection 22. the best means for transcribing philosophical thought is through a. myths b. religious dogma c. scientific parallels d. symbolism 23. what is the city of the pyramids? a. binah b. magickal initiation c. the human brain d. kether 24. the word 'occult' means a. hidden knowledge b. ancient knowledge c. hermetic science d. metaphysical 25. according to aristotle) is the proper color of elements in transmutation" a. yellow b. red c. black d. white 26. a pantheon of gods called "loas" are from what system of magic? a. tibetan b. druid c. nordic d. voodoo 27. animism is the belief in a. a soul b. a supreme god c. animal g

isks. how could we interpret this triplet using kaballistic symbolism? three of swords: binah is the mother of matter, of physical creation. binah is also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of activity, a negative quality, but rather a positive inactivity, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty

ple, rote way to know this. with practice, and with development of your sense of ma'at, you'll eventually be able to tell the difference. until then, recognize the possibilities, and leave your options (and mind) open. some tarot readers will sometimes relate the individual cards to individual parts or organs of the body. one such method is through the kaballistic correspondences, where the aces (kether) relate to the head, the tens (malkuth) relate to the feet, etc. rarely will such relations be of any importance to us. the interested student can examine dion fortune's the mystical qabalah for information about such relationships. there are other methods of relating selected cards to parts of the body. some are specific to the cards themselves, and others use correspondences other than th

SATANGEL

their tortures. has a long tail, which he wraps about himself. moloch (greek transcription of hebrew molek, punic root mlk, meaning offering, sacifice) a canaanite god worshipped by the early semites, to whom sacrifices of burnt children were made outside jurusalem (2 kings 23:10. his face and hands are smeared with the blood of infants, the chief of the army of hell. arch-demon corresponding to kether. the name has been compared with the punic root mlk, meaning offering and sacrifice. morail (grimorium verum. a subordinate spirit of lucifer. has power to make everything in the world invisible. morpheus (greek, morphe, meaning form, shape. the son of hypnos, the lord of dreams. of no real religious significance, although called in some forms of incantation. muisisin (grimorium verum. a su

SEPHER YETZIRAH WESTCOTT

him in seven suitable forms with twelve signs" mayer gives "er zog sie mit wasser, zundet sie an mit feuer; erregte sie mit geist; verbannte sie mit sieben, goss sie aus mit den zwolf gestirnen "he drew them with water, he kindled them with fire, he moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7

THAGIRION

illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising

THE BLACK LODGE

ith other stars, by the way, is only possible while we undergo this inner conflict. conflict with other stars is impossible when we are doing our true will- cf al 1 44-45, that are the 4 eyes (eye, ayin in hebrew, the letter o, has the value of 70 in the qabala; hence 70 x 4) of the double-headed one (the two headed giant which represents the qlipoth, or false reflection, of the unity, the crown, kether. this is the first of the demonic reflections, representing division, or duality. please notice that manifested existence would be impossible without this; that are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan

THE KEY TO THE MYSTERIES

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

THE MAGICIAN S KABBALAH

who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphir

reasingly real is also repeated in "the unfinished universe, and one of the key implications of this metaconcept is referred to by omar khayyam in the "rubaiyat "with earth's first clay they did the last man knead, and then of the last harvest sow'd the seed; yea, the first morning of creation wrote what the last dawn of reckoning shall read" which is referred to in kabbalah by the statement that kether contains the whole potential of manifestation within it. that is to say, due to the holographic nature of the universe, the pattern exists as a fundamental, implicit structure, at all levels, and is therefore immanent. carl sagan uses this philosophy wonderfully in his fiction "contact, where the heroine finds, by using a computer to arrange the infinite regressions of the number pi in base

rah, by which it governs the nature of the next sephirah in the process. obviously, the transmission or outflowing of a sephirah is bound to shape the next, although in the networked nature of the tree, each of the sephiroth is more truly created by a conflux of prior sephiroth, and result as their convergence. for example, tiphareth (sometimes called the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite numbe

f briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- n

translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triang

ists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude an

or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately

teraction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is important to note that kabbalists state that the "thirty-two paths

THE MIDDLE PILLAR

die's masterpiece in its entirety. we have redrawn the illustrations and added titles for regardie's chapters. we have also applied standard rules of capitalization to regardie's text and changed the style of certain capitalized words to italic. all endnotes are ours. in previous editions, differences in regardie's spelling of hebrew words (such as sephiros in place of sephiroth, keser instead of kether, tipharas rather than tiphareth, daas for daath, and malkus in place of malkuth) are due to a variation in dialect-askenazic hebrew versus sephardic hebrew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many q

and pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be on a higher level than the rest of the sephiroth. 14. from the voice of the silence by h. p. blavatsky. 15. to clanfy, the ninth sephirah is yesod, to which the nephesh is attributed. 16. to clar, the supernal sephiroth are kether, chokmah, and binah, to which the yechidah, chiah, and neshamah are attributed. 17. there is another part of

are said to be the source of the mantra aum "a" refers to jagrata" u refers to swapna, and" m relates to sushupti. the silence that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. th

r being, the existence of whch hitherto we have been kept in ignorance.5 with each of these five centers there is associated a divine name to be used as a vibratory formula. the attributions as we have received them, together with the traditional name of the sephroth, are given below with the names of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of

hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated within, broods above, a silent watcher. it is for each of us the source of inspiration and freedom and enlightenment. it is life itself. daafh, the shadowy sephirah, which deve

e middle pillar. above the larynx, and its diameter may be imagined to be about four inches in extent. it is conceived to be a symbolic link, selfinduced and self-devised, between the hgher genius on the one hand, and on the other, the ego, the conscious self referred to that group of characteristics clustered around tiphareth. on the middle pillar, daath connects the higher faculties to the ego, kether to tiphareth. this latter sephah is resident in the neighborhood of the heart, and its sphere extends from the diaphragm or solar plexus more or less to the spine. its center may be imagined to be the lowest point of the sternum or breast-bone to which the ribs are attached, its diameter being about six inches. below tiphareth is yesod, a center which is referred to the region occupied by t

a' tive organs. visualize the sphere of light and vibrate the name, employing the same techruque as before and noting carefully the reaction in consciousness. some minutes having been spent arousing h s center and vitalizing in with power, pass downwards to the feet where the magical center will be found to awaken quite easily in point of fact, it will be discovered that the mere contemplation of kether, the center above the head, will by reflex action bring into operation the malkuth center, these being the two poles, height and depth, of the middle pillar. this very briefly is the technique. little can be said which the zealous student will not be able to discover through application to it. if the student spends about five minutes in the contemplation of each sephrah on the middle column

lphabet has a musical note attributed to it. thus each divine name in hebrew can be sung or played on a musical instrument. see the appendix: the musical qabalah. 6. in this list, regardie has given the name of the sephiroth of the middle pillar next to their corresponding part of the soul. beneath that he has provided the divine hebrew name that is to be intoned or vibrated in the exercise. thus kether, which is equated with the yechidah, is activated in the aura by vibrating the divine name "ahih (whch is the transliteration for eheieh 797x, and so on. 7. daath has no divine name of its own, so in the exercise of the middle pillar, it "borrows" the divine name for binah whch is the highest sephrah that is close to daath (since daath is usually considered a passageway to the supemals, bin

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

st of vice; but heed that vice doth not live in thy midst. h *vide hosea. ggod is the complex and the protoplast. h and so are we; entwined within us, as in the poem of tannhauser, lie the countless threads of inherited tendencies. to suspend our soul on one alone leads only to utter destruction; to climb to heaven we must grasp the whole tangled skein of our experiences and mount from malkuth to kether through the gates of knowledge, wisdom, and understanding. that we shall be pestered on our way by swarms of human blow-flies, that we shall tread on the scorpions of religion, the toads of society, and the blind-worms of the law; that around us will whirl the vampires of the past, the kites of the present, the succubi of the future, is certain enough; as a shrieking mass of hideous animosi

many of crowley fs poems; to mention perhaps the most noted, we find this sacred flame flashing forth in gaceldama, h gparacelsus, h gthe ultimate voyage, h gthe nameless quest, h gthe neophyte, h and in gtannhauser. h many of the poems in gsongs of the spirit h and gthe holy of holies, h hold fast to this idea; and it is this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according to the zohar it is impossible to know god, herein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h

balah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed eye of the unknown darkness, so is macroprosopus, who resides in the crown kether, the open eye of the vast countenance. and from macroprosopus through wisdom (chokmah, masculine) and understanding (binah, feminine) there is emanated the lesser countenance. microprosopus. the relation between these two is idealistic, being the relation of the absolute as it really is, to the absolute as it is conceived by man. and it is the search after this relationship. god. that crowl

he following as answer to the simple elizabeth fs assertion, gbut god is absolute good! h god slips you, he is undefinable! not good! not wise! not anything at all that heart can grasp, or reason frame, or soul shadow the sense of *tannhauser, vol. i, p. 258. such a definition whether applied to god or the ain soph is one and the same. in the qabalistic dogmas of pistorius we read even as regards kether, the crown, gthere is no name among qabalists by which the supreme king is designated; they speak of the crown only, which proves the existence of the king, and they say that this crown is heaven. h if so of kether, how much more so of the ain soph! above the crown kether, the first sephirah, is the( ya, i.e, ain, the no- thing. git is so named because we do not know, that which there is in

THE SECRET RITUALS OF THE OTO

t.o/p3c4.html (3 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. iv now let the woman be withdrawn and carried away to a place prepared. and this place should be a great desert; for in such do rarely wander any human souls seeking incarnation. further let a great circle be drawn and consecrated to the sphere of the work; and let banishing formulae of the sephiroth, and especially of kether, be done often, even unto five or seven times on every day. outside which great circle let the woman never go. let the mind of the woman be strengthened to resist all impression, except of the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as may be in all things. further let h

TYSON DONALD NEW MILLENNIUM MAGIC

mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to sim

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

ace anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participation of the male and female, just as any point of the triangle gains its identity by virtue of its relationship with the other two points. when the child matures, it becomes either a man or a woman and in turn gives rise to its own androgynous offspring. sexuality should not be seen solely as material in nature, but as the lowest

s. it may help to understand the chakras by relating them graphically to the sephiroth of the kabbalistic tree. the tree is made up of ten sephiroth, or ema- nations of the unmanifest, arranged in three columns. if the columns are united, the right and left being drawn together to overlap in the center, the result is seven spheres of reality that correspond to the seven chakras along the spine: 0 kether a@ crown 0+ 0 chokmahibinah ci* brow 0+ 0 chesedigeburah 0? throat 0 tiphareth+ heart 0 c+ 0 netzachihod y solar plexus 0 yesod 0 b bowel 0 malkuth v d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of

ur dimensions we know as the space-time contin- uum, and to have shrunk down into a tiny ball centimeters in size (if the mathematical point can ever be said to have a measurable size, this may be it. thus, the letters of ihvh correspond to the number of dimensions in time-space table of decagram c 8 color symbol beast i sephiroth names of cod archangels order of angels heaven clear point phoenix kether eheieh metatraon chaioth haqadesh north star zodiac 0 chokrnah daath binah yah ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange squ

ods of practical magic. this has not resulted in conflict, but in a different emphasis between the two systems. the illustration on page 122 presents the glyph of the tree as it is used in mod- ern magic. the three large ovals around the tree represent the three levels of stir- ring, or the three stages of motion, before the awareness of god coalesced into the first point, which is represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serp

s composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten emanations of creation. it is important to grasp this point. the ten names are not merely associated with the sephiroth-the names of god are the sephiroth. by contrast, the ten names by which the sephiroth are usually called, such as kether, chokmah, binah, and so on, are merely descriptive titles. several errors were made in this list of divine names by the golden dawn, and these mistakes have been carried down to the present in most occult systems. the errors arise from a lack of clear understanding that in hebrew the greatest name of god, ihvh, is never uttered. when it is encountered in biblical texts, the name adon- ai (l

of yesod "shaddai el chai" in restoring this list of names, the important thing to remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. kether-eheieh 2. chokmah-yah 3. binah-ihvh (vocalized as "elohim) 4. chesed-el 5. geburah-elohim gibor 6. tiphareth-ihvh (vocalized as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. hod-elohirn tzabaoth 9. yesod-shaddai (or el chai) 10. mallruth-adonai malekh (or adonai ha-aretz) the tetragrammaton (ihvh, called by kabbalists "the distinctive excellent name" to distinguish it fr

TYSON DONALD SOUL FLIGHT

connecting bridge of each of these seven sephiroth, a part of the body can be associated with a planetary sphere. the ten sephiroth the golden dawn system is complex and a bit overwhelming for those unfamiliar with it. i do not propose to examine it in detail here, but i will list the ten sephiroth on the tree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod

de of the tree, is placed on the left side of the brain. hod, on the left side of the tree, is located on the right leg. and so for the other sephiroth on the sides of the tree. malkuth is often assigned to the feet, but it more &curately corresponds with the entire shell of the physical body.139 netzach and hod represent, respectively, the left leg and the right leg, including the feet and toes. kether is often applied to the crown of the head, but more properly belongs above the head and resting on it gently as would a crown. tattwa doorways as physical aids to help focus the mind during the practice of scrying and astral travel, the golden dawn employed various sets of symbols to act as astral doorways. those most often used to initiate astral projection were the tattwas-five simple col

and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upwards to the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of the tree, was of special importance in the work of astrally ascending the tree, because it was regarded as symbolically the rising arrow of a great

not the actual higher 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 attem

n and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond yourself. picture to yourself that you stand in makuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upward to the divine light shining downward from kether upon you. from yesod, leads upward the path of sarnekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."203 this brief direction by mathers requires some amplification if it is to be understood by those unfamiliar with the golden dawn system of occultism. the glyph of the tree of life is to be visualized extending up from the body, and the travele

tiphareth (beauty, which was understood to be the seat of jesus christ and all other divine human beings, or messiah figures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are

the term is spiritual integration, to visit the other sephiroth would be a distraction and would create imbalance and discordance in the mind. 204. regardie, 64. 205. fortune, mystical qabalah, 80. chapter thirteen: pathworking 227 even the central sephiroth may be thought of as polarized, but this polarization occurs vertically, forming the dynamic vertical pairs of malkuth-yesod and tiphareth- kether. its tension acts to draw the mind upward from matter to spirit. the most balanced of the sephiroth is tiphareth, which is considered to be the center of the tree and to express incarnate divinity, either as human consciousness ascended into divine consciousness or as divine consciousness cast down into human consciousness, so that the two mingle and become one. in a spiritual sense, jesus

nature of the sephirah of that temple. the dccor of the temple of netzach, corresponding with venus, would be sensual and voluptuous, for example, whereas that of geburah, corresponding with mars, would be spartan and military. since the paths are worked from their lower end to their upper end, and the temple of the sephirah at the upper end is not entered, there is no temple to be visualized for kether, at the very top of the tree. this is appropriate because kether is so exalted in its nature that it is sometimes said not to be a part of the tree at all, but to exist above the tree, which is said to have chokmah for its first real sephirah. kether corresponds with the primum mobile, which does not have an astrological symbol or glyph. the symbol of chokmah is the zodiac, so when explorin

TYSON DONALD THE MAGICAL WORKBOOK

phy or measurement with machines. the electrical field recorded by kirlian photography is not the aura. even though it is nonphysical, the aura is a very real astral phenomenon and has many practical uses in magic, including the analysis of the personality and health, both mental and physical, of other indviduals. the distant blue-white star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awa

d the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform this exercise properly. i merely mention these associations for the interes

tep as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work-his head reaching to the clouds-his feet resting upon earth. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of the god, and elevating the mind to the contemplation of kether, take the step like a stroke with the foot, bring the arms up above the head as if touching the kether, and as the step is completed bring the hands over the head forwards. thrust them out direct from the level of the eyes horizontally-arms extended, fingers straight, palms downwards, the hands directed towards the object it is wished to charge or to affect. at the same time, sink the head

ula to be quite effective. in my own work i use a modified form of the kabbalistic cross more in harmony with my system of magic, described in detail in my book new millennium magzc. this method employs english rather than hebrew. instead of the words "thou art" at the top of the cross i use the words" the crown" to indicate that the head is the place on the body assigned to the highest sephirah, kether-kether means crown. i assign the bottom of the cross to the groin rather than the base of the sternum, because the functions of the groin are more in keeping with the nature of malkuth than the solar plexus. also, in my method i invert the arms of the cross from left to right, assigning gedulah to the right shoulder and geburah to the left shoulder. by this inversion the practitioner symbol

he magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the eleventh pseudo-sphere, daath, the sixth sphere, tiphareth, the ninth sphere, yesod, and the tenth sphere, malkuth. in the exercise of the middle pillar, kether corresponds to the blue-white sphere over the head, daath to the 118 standing exercises smaller silvery sphere in the neck, tiphareth to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth t

TYSON DONALD THE POWER OF THE WORD

s which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sep

ted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they a

in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (critical judgement. t

n the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of six thousand years corresponding to the six days of c

eved that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet

ficial man. these were probably the divine names of the ten sephiroth. although the sephiroth have their own descriptive titles such as wisdom, understanding, beauty, and so on, fundamentally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, and so on; neither are they the

lso vibrated tetragrammaton letter by letter. the technique of golden dawn vibration of words and names is one of the most useful magical legacies of that victorian occult order. it is set forth briefly, but quite clearly, in israel regardie's golden dawn (llewellyn, 1989, p. 487. for those who do not own this book i will describe the method. first, elevate your mind to the pure white radiance of kether, the highest sephirah on the tree of the kabbalah. if this precaution is not taken, the vibration of a name will draw any astral forces that are in harmony with your inner emotions at the time of the vibration, and these spirits may hinder the desired effect of the vibration. second, take a deep breath and mentally fill your heart center with the white light of kether, keeping your consciou

ter you have contemplated the three rays of the cross for several minutes in silence, clap your hands together four times in front of your heart to indicate that the ritual is fulfilled; or, if the cross is only the opening part of a more complicated ritual, proceed with the ritual. 108 tetragrammaton the words spoken while making the cross are translations of names of the sephiroth. the crown is kether. the kingdom is malkuth. both are located on the central pillar of the tree of the sephiroth. the power is geburah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on the right pi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ant? let s see the existing relationship between the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyph

amos la relaci n existente entre los sephirotes y las primeras cartas del tarot. los siete planetas del sistema solar son los siete sephirotes y el triuno sol espiritual es la corona sephir tica. estos sephirotes viven y palpitan dentro de nuestras conciencias y tenemos que aprender a manipularlos y combinarlos en el maravilloso laboratorio de nuestro universo interior. estos diez sephirotes son: kether el poder equilibrado "el mago" del primer arcano del tarot, cuyo jerogl fico primitivo est representado por un hombre. chokmah la sabidur a. la papisa del tarot. la sabidur a oculta, la sacerdotisa. la segunda carta del tarot. la luna, primitivo jerogl fico es la boca del hombre. binah la inteligencia. planeta venus. tercera carta del tarot, la emperatriz. el s mbolo primitivo es una mano e

almas y en sus cuerpos. 39 arcanum 6 beloved brethren of my soul: we are now going to study the sixth arcanum of the tarot. beloved, remember that indeed and without any doubt, the two interlaced triangles of the seal of solomon, which join or separate love, are the two shuttles with which the ineffable mystery of eternal life in the loom of god is woven or unwoven. the upper triangle symbolizes kether (the father who is in secret, chokmah (the son) and binah (the holy spirit of each human being. the lower triangle represents the three traitors of hiram abiff; those three traitors are inside of us. the first traitor is the demon of desire; that traitor lives within the astral body. the second traitor is the demon of the mind; that traitor lives within the mental body. the third traitor is

rld, to gather them to the battle of that great day of god almighty. arcano vi bienamados hermanos de mi alma: hoy vamos a estudiar el arcano seis del tarot. amad simos: recordad el sello de salom n; sus dos tri ngulos entrelazados que junta y separa el amor, son realmente y sin duda alguna enlazados (las dos lanzaderas con que se teje y desteje el telar de dios. el tri ngulo superior simboliza a kether (el padre que est en secreto, chokmah (el hijo) y binah (el esp ritu santo de cada hombre. el tri ngulo inferior representa los tres traidores de hiram abiff. esos tres traidores est n dentro de nosotros mismos. el primer traidor es el demonio del deseo. ese traidor vive dentro del cuerpo astral. el segundo traidor es el demonio de la mente. ese traidor vive dentro del cuerpo mental. el ter

esp ritus inmundos a manera de ranas. v.14 "porque son esp ritus de demonios que hacen se ales, para ir a los reyes de la tierra y de todo el mundo, para congregarnos para la batalla de aquel gran d a, del dios todopoderoso. 40 the three traitors constitute the reincarnating ego, the psychological i, the satan that must be dissolved in order to incarnate the inner christ, which is constituted by kether, chokmah and binah. the superior triangle is the resplendent dragon of wisdom whereas the inferior triangle is the black dragon. the sign of the infinite or the tau cross is found in the center of the two triangles; both are phallic (sexual) signs. the soul is found between the two triangles and has to decide between the white dragon and the black dragon. such a dilemma is absolutely sexual

e medullar channel we convert ourselves into angels and if the serpent descends we convert ourselves into demons. now you can comprehend why there are always two serpents around the caduceus of mercury. the sexual force is the hilum of the gnostics. los tres traidores constituyen el ego reencarnante. el yo psicol gico. el sat n que debe ser disuelto para encarnar al cristo interno constituido por kether, chokmah, binah. el tri ngulo superior es el resplandeciente drag n de la sabidur a. el tri ngulo inferior es el drag n negro. en el centro de los dos tri ngulos se halla el signo del infinito o la cruz tau. ambos signos son f licos (sexuales. el alma se halla entre los dos tri ngulos, y tiene que resolverse por el drag n blanco o por el drag n negro. el problema es absolutamente sexual. la

tomo central del signo del infinito. en esas doce esferas se desenvuelve la humanidad solar. ya dijimos que el signo del infinito se halla en el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberati

econd: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousness are reduced to these three tablets. all of the ten know sephiroth come from sephirah, the divine mother; she dwells in the heart temple. de ella se desprenden los diez sephirotes as: primero kether, el anciano de los d as. segundo chokmah, la regi n de la sabidur a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del alma-conciencia, la regi n del rigor y de la justicia. sexto tiphereth, el mundo causal, la regi n de la voluntad, el equilibrio y la belleza. s ptimo netzah, la regi n de la victoria, el mundo del hombre mental (todo aquel que

WESTERN MANDALAS OF TRANSFORMATION SR AL

radition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the impression of a master artisan at work. god the geometer is still busy at work (or play, and her artwork is evidenced all around us as we continually discover the symmetry of fresh snowflakes on a wintry day or the rich harmony and perfection of a new flower. in today's modern

ting to its real inherent value.to unlock for us the mysteries of god and nature. if fascination with the powers which have been attributed to talismans over time eventually pulls you into a deeper study of qabalah, it will be no small miracle, as you will see if you work with qabalistic talismans long enough. the end result of all true qabalistic work is to draw closer to the god-energy known as kether, the essence of the tree. it is the real "crown" of magical work. all great qabalistic magicians will testify to this, for it is what true magic in the western esoteric tradition is all about, although it has often been greatly misunderstood. a word of caution is in order for those who simply want to experiment with talismans for the reasons mentioned above: for love (or sex, power (especia

a variety of ways in magical work. hebrew letters are also numbers.names have a particular numerical vibration. so do biblical phrases or affirmations. here is a brief review of numerical symbolism based primarily on the qabalistic interpretations of eliphas levi and paul case. 1. one represents unity, the initial impulse, or sum of all existing things. on the tree of life, this is symbolized by kether, the crown. it has no planetary association and is beyond conceptualization in terms of mythological or zodiacal correspondence. it is represented simply by a point; it has no basic form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of poin

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

e belongs more specifically to chokmah, number two, on the tree of life. why then is it attributed to binah, the mother? as mentioned in chapter three, the second sephira has no geometrical form (except for a line, or plane) and no kamea, because as number two it has not yet come into full manifestation. in other words, fatherhood is just a possibility; it needs motherhood to become an actuality. kether is not the father principle on the tree, as is the common attribution of the first person in the christian paradigm. in qabalah, kether is thought of as a whirling motion generated by light which is concentrated at a point. it is then communicated to the father principle, chokmah, through the first letter, aleph, called the fiery intelligence. case points out that the other letter, beth or

o we are only giving one in this chapter. however, one of the things the student will note in using the kameas of agrippa (see figure 8-b) and case (see figure 8-e) is that the direction of the current is reversed when the word aleph (value 111) is traced on the square (aleph marks the beginning of the hebrew letters and is the fool in the tarot [see figure 8-l. reversed it is a mystical title of kether) the same holds true for the spirit of the planet, sorath. as mentioned before, when using words or phrases for magical workings in this way, one should seriously consider the intentions in designing the talisman and analyze if the direction of the current is sympathetic to one's purpose. we are giving the sigil of shem jeheshuah (see figure 8-m, which forms a perfect equilateral triangle o

of the shekinah (see ex. 40: 34) 36: bkchv, be-koakho: by her power 36: kbdi: my glory 36: damcar: latin for blood of the lamb. i l l: magic sum of kamea *111: achd hva elhim: the lord is one 111: alp, letter name of aleph, 11th path on the tree: ox, family, clan 111: aphl, ophel: darkness, obscurity 111: i tzvh: will command 111: kipha, kepha: peter, the rock (aramaic) 111: pla, mystical name of kether, the wonder 111: nkyal, nachiel: intelligence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me from edom, watchman, how much longer the night" is. 21: 11) 111: msvh: a veil, or face covering (ex. 34: 33. 666: theosophic number of the magic planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohik

n 8: bah, bah: entrance, threshold 8: dbb, dabab: to go softly, to creep along; to slander 8: dd, dahd: breast of love; beloved (deut 33: 12) root: that which is divided in order to be propagated; effusion, affinity, sympathy 8: hba, heba: bring 64: divisions of kamea 64: adm-chvh: adam-eve 64: din, din: justice and dni, doni, twin intelligence with din 64: gbvah, gebuah: prophecy *64: hua-bn (hu-kether and ben, the son) he is the son (mark 1: 11) 64: hgvim, he-goyim: the nations (the hosts) 64: vhabn, ve-ha-eben: and this stone (gen. 28: 22) 64: ydim, yadim: hands 64: idid ihvh, yediyd ihvh: beloved of god (deut. 33: 12; john 13: 23) 64: mizhb, mezahab: mother of gold 64: mi-zhb, may zahab: golden waters 64: midi, midi: from my hand 64: nvgh, nogah: venus 64: sbb, sahbab: to revolve, turn

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. th

h rbinu; and lord god of israel, ihvh alhi ishrl, both number by gematria 613. the 613 precepts of the jewish law were delivered to moses. david, it is said, reduced them to eleven (11, and isaiah to six (6, and later to two (2. habakkuk to one (1, viz, the just shall live by faith. 613 also refers to the holy garment which had 600 fringes, eight (8) threads and five (5) knots. 620. the number of kether, ktr, the crown, or 1st sephirah. 622. 622 years from the christian era is the date of the hegira, or flight of mahomet from mecca, from which year the mahometans reckon their calendar. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 632. 632 years a.d. is the foundation of the persian mode of reckoning years, from their king yezdegird. 640. 640 is shemesh, the su

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

d) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary d

WORKING CEPHALOEDIUM VERSION 1

s proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his fun

WORKING CEPHALOEDIUM VERSION 2

s proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his fun

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in the book

en dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh which means "i am" imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in the same manner, establish yesod in the name shaddai el chat, and malkuth in the name adonai ha-aretz. 5. make the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then let your

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit an

t be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chiah, which is allotted to chokmah; but you cannot touch the yechidah part of you with your ruach: you must use the consciousness of the neschamah. this yechidah together with chiah, be the "higher genius" though this again will not be the highest self. for in and behind kether will reside a part of the being, which it is impossible to understand, and which one can only aim at this is the highest soul, and answering to the highest part of yechidah, cannot be touched by neschamah. there must be a mode of transferring the synthesis of the consciousness making up man to this upper sephirah. the fall, which cut away the higher from the lower sephiroth in daath, was al

h that again, which is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanct

an is invoked before the lord of spirits, and his name, in the presence of the ancient days" this will be the synthetical form of the son of man, the ben adam, who is the synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or even he who is before amen, and whom the plumes of amen's head-dress only touch" now the foregoing partly represents the mode in which the initiate becomes the adept: the ruach, directed in accordance with the promp

now that my redeemer liveth (the redeemer is he that brings again "and that he shall stand at the latter day upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me" this whole passage of the chief adept is formed of a collection of utterances, which are, as it were, the speeches of the great gods, which he can only hear when he is still further exalted into kether "i am the way, the truth, and the life" is the reflected triad. no man cometh unto the father, but by me. then the neschamah speaks; down to "i have entered into the invisible" then it is as if the consciousness went into the genius, which says "i am the sun in his rising, i have passed through the hour of the cloud and night" then follows "i am amon the concealed one, the opener of the day

opener of the day" like the great god in atziluth "i am osiris onnofris, the crucified one" who is perfected in the balance and risen above all considerations that cometh from maya, or illusion, and who only seeks the eternal life from above, and then, as if in a supreme moment "i am the lord of life, triumphant over death, and there is no part of me that is not of the gods (that is the voice of kether) this again is followed by a synthetical culmination, as if all the divine ones united in the utterance "i am the preparer of the pathway, the rescuer unto the light! out of the darkness let the light arise" then the aspirant is prompted to say "before, i was blind, but now i see" representing again the blindness to the neschamah consciousness and the passage into this. whereupon the chief

in that sign of rectitude and self sacrifice" the affirmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mo

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

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