Michael Wynn's Occult Reference Library
MALKHUT,MALCHUT,MALKUTH

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MACNULTY W KIRK KABBALAH AND FREEMASONRY

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

is taught, the newly made mason will become awake to all sorts of new ideas. the officers of a lodge are seven in number, and in this interpretation they represent the seven levels of consciousness on the central column of the tree. upon the central column we see the masonic jewels (shown in light blue) which designate those officers of the lodge who work on, or supervise, the ground floor.54 at malkhut is the tyler, and his jewel is a sword. he is the sentry who stands outside the door of the lodge and keeps off intruders. his function is analogous to that of the central nervous system which is a highly selective filter of the physical stimuli with which we are constantly bombarded. he is directly responsible to the inner guard, a second sentinel whose jewel is two swords, crossed. the i

level of yesod and applying his new found skills to his routine worldly activities. the application (yesod) of truth (tiferet) to the conduct of his analysis (hod) yields justice; i have placed that initial in that triad. similarly, the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols suggest that by labor in the first degree the apprentice is expected to do five things (1) discipline himself and hold his interior experience close (2) identify and take control of his capacities for passion and analysis (3) ensure that it is

1801. the second degree on the tree of life in figure 14 we see the tree of life we have been working on with masonic symbols for the second degree added. at each of the seven levels on the central column of the tree is one of the seven liberal arts and sciences; they fit very nicely. some examples: grammar is a structured mechanism for conducting effective external communication. it fits well on malkhut, the sefirah of connection with the physical world. geometry is said to be the most important of the seven liberal arts and sciences; it is defined as. a regular progression of science, from a point to a line, from a line to a superficies, from a superficies to a solid."65 this "progression" was used by proculus, the last of the classical neo- platonist philosophers, to describe the proces

"76 the first sentence tells us that here, encoded in symbols, is a complete body of knowledge which requires only a "key" to make it clear. i am going to suggest that the "key" to understanding the royal arch is the kabbalistic tree of life. figure 22 shows the tree of life superimposed on the diagram of the chapter; and it seems to fit very nicely. on the central column we see the sojourners at malkhut, the candidate at yesod, the volume of the sacred law at tiferet, the pedestal at daat, and the three principal officers at the supernal sefirot. now, consider this situation on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tion of thelord, his father, enki-samael..the question has been often been posed as to who the lord feared mightwant to kill cain, given that he and his parents were (according to the bible) the only living beings (p.102)gardner concludes that the mark was a sign of royalty that would distinguish cain. it was a coat ofarms to mark his lineage and prestige.the mark of cainthis was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds in the pharmaceutical fields and professions. the ancient annunaki were powerful alchemists/chemists.the cross and the circle this is the mark. it is also t

e things were known in mesopotamia and canaan; they were writtendown and readily available in the temple libraries of babylon, and so they could not be ignored butthey could be reinterpreted. enki, the wise hero of sumer, could be portrayed (in accordance with hisemblem) as a troublesome serpentan image which could incorporate lilith too, for she held the matri-lineal heritage of the kingdom: the malkhut, the sovereignty of the dragon.the nature of the brothersenki was more liberal minded, whereas enlil was severe. he was considered inviolable by his followersthat worshipped him out of fear of retribution.gardner writes on enlil..it was he who had instigated the semitic invasions which led to the confusion of tongues and thefall of sumer. it was he that brought about the devastating flood

TYSON DONALD THE POWER OF THE WORD

6) gershom scholem in a similar fashion the name yhwh denotes just one sefirah (zferet) but also contains within it all the hndamental stages of emanation: the spike at the top of the yod represents the source of all in ayin, the yod itself is ekhmah, the first he is binah, the vav is zlferet or, because of the numerical value of the letter vav, the totality of the six sefirot and the final he is malkhut. since the latter comprises the other sefirot and has no independent power, it cannot be assigned a letter of its own but only that he, which has already appeared at the beginning of the emanation of the structure of the sefirot and whose manifestation has reached its final development at the end of the process (kabbalah [i9741 [jerusalem: keter, 19771, p. 111) theh ourosf the wings s ince

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

cribe to him either judgment or mercy, rage or anger, change, boundary, or any attribute, neither before the emanation nor now after the emanation. 142 elsewhere cordovero states explicitly that temporal images used to describe the divine potencies must be construed figuratively because the divinity does not fall 78 chapter two beneath time. in the same context, however, he refers to tif eret and malkhut, respectively the sixth and tenth emanations, as the essence of the governance (iqqar ha-hanhagah) and the order of time (seder ha-zeman, for time comes to be by means of the circumference, which is the waw, the six extremities, and malkhut is he, the two of them being the attribute of day and the attribute of night. therefore tif eret and malkhut were in thought prior to the emanation. 14

out of time, 145 that is, a time, in cordovero s own language, that has no boundary and no end, the time of limitless delimitation, delimited in the delimited limitlessness of the ten emanations, the world of unity (olam ha-yihud, alma de-yihuda).146 the time of the immeasurable is measured, more specifically, by the lower seven gradations comprising the attributes of day and night, tif eret and malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and ma

s no end [tehillah ein lah sof. therefore it says their end in their beginning. 158 in his own commentary on sefer yesirah, cordovero elucidates the matter of the bond of the emanations, the first in the last and the last in the first [qesher ha-sefirot ri shon besofan we-sofan be-ri shon, in terms of his doctrine of the two types of light: the straight light, or yashar, that issues from keter to malkhut, and the restored light, or hozer, that is reflected back from malkhut to keter:159 this is the way the wheel turns and rotates without end or limit [we-khen derekh ha-galggal hozer u-mitggalggel ad ein sof we-takhlit. 160 needless to say, the turning and rotating suggest a circular motion indicative of the sefirotic activity, but the forms of the straight and restored light by which the l

, the womb whence the lower seven sefirot emerge and whither they shall return. a similar account of the eschatological return of everything to binah in the seventh millennium is presented in the commentary on sifra di-seni uta attributed to elijah ben solomon: the matter is that the six thousand years are the six days wherein the six extremities [hesed to yesod] are operative, and the seventh is malkhut, and malkhut depends on binah, and she returns to her source. and this is the secret of sabbath and the sabbatical year [sod ha-shabbat u-shemittah] in which work is forbidden, and the secret of the jubilee [sod ha-yovel. and the world-to-come, which is in the secret of atarah returning to binah, and she is the woman of valor, crown of her husband (prov 12:14. then binah rules and everythi

owns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of binah, as it says in the tiqqunim,208 for then she is in the secret of the crown [taga, a diadem on the head, and whoever makes use of the crown perishes [we-khol ha-mishttammesh be-taga halaf],209 for there is no intercourse [shimmush] when malkhut is on the head of her husband, and there are no new souls, therefore there is in it no eating etc. and this is the secret of the earth was destroyed, and binah remains alone, for all of them are concealed in her midst.210 the eschatological state of redemption characteristic of the seventh millennium, the cosmic sabbath or desolation that follows the cycle of six millennia, is depicted bot

BLAVATSKY H P ANTHROPOGENESIS

rved for priests-initiates, the other given to neophites and the profane. thus, for example, the initiate, carrying his hand to his forehead, said: to thee; then he added, belong: and continued, while carrying his hand to the breast- the kingdom; then, to the left shoulder- justice: to the right shoulder- and mercy. then he joined the two hands, adding: throughout the generating cycles 'tibi sunt malchut et geburah et chassed per aeonas- a sign of the cross, absolutely and magnificently kabalistic, which the profanations of gnosticism made the militant and official church completely lose (dogma et ritual, etc, vol. ii, p. 88) the "militant and official church" did more: having helped herself to what had never belonged to her, she took only that which the "profane" had, the kabalistic meani

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ery different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left shoulder "justice" to the right shoulder "and mercy" next he joined the two hands adding "in the generating cycles" tibi sunt malchut et geburah et chesed per oeonas. 10 the sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have caused (he church militant and official to completely lose. this sign, made in this way, should precede and terminate the conjuration of the four. in order to control and subject elementary spirits we must never yield to the defects which cha

by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s

GREY W G CONDENSATION OF KABBALAH

and 3+ 6= 9. so here we have the ninth sphere or point of triple triplicity. we should also remember that families begin by blood, and this is the point where our worldly relationship by blood begins with its spiritual equivalent which is the sangreal. again we add the concepts and get 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45, and 4+ 5= 9 again. to complete the decade we project it into a tenth sphere of malchut, or a kingdom. this is the result of all previous spheres being concentrated and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete

to descend the tree towards a state of man, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of

ly the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar i

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

HELENA BLAVATSKY THE KEY TO THEOSOPHY

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 can fix f

LAITMAN M BASIC CONCEPTS IN KABBALAH

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

eings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the light that fills the body is reduced so that we do not feel

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

ccuracies, and delusions are the results of transcending these three boundaries. the following sefirot correspond to the four reviewed worlds atzilut, beria, yetzira, assiya (abya: sefififirat (sefira of) hochma corresponds to the world atzilut; sefirat bina corresponds to the world beria; the six sefirot, from hesed to yesod, collectively called tifferet, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresp

irat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after it traverses the worlds and sefirot as if through color filters do we per

LAITMAN M KABBALAH REVEALED

is what the will to receive craves in the last phase xphase four. one of the most common terms in kabbalah is sefirot. the word comes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole pro

t to be like someone else, it necessarily means that i m aware that someone besides me exists, and that this someone has something that i want, or is something that i d like to be. in other words, i not only realize that there is someone else besides me, but i realize that that someone is different from me. and not just different, but better. otherwise, why would i want to be like him? therefore, malchut, phase four, is very different from the first three phases because it wants to receive a very specific kind of pleasure (hence the thicker arrow) xthat of being figure 2: the arrow from malchut to the creator indicates malchut s focused desire on becoming creator-like. the origin of creation 63 identical to the creator. from the creator s perspective, malchut s desire completes the thought

le and leave the rest on the plate. therefore, making a tzimtzum is the first and easiest step to becoming like the creator. kabbalists use many terms to describe the will to bestow: creator, light, giver, thought of creation, phase zero, root, root phase, keter, bina, and many others. similarly, they use many terms to describe the will to receive: creature, kli, receivers, phase one, hochma, and malchut are just a few. these terms refer to subtleties in the two characteristics xbestowal and reception. if we remember that, we will not be confused by all the names. the origin of creation 65 the next thing that malchut does is to set up a mechanism that examines the light (pleasure) and decides if it will receive it, and if so, how much. this mechanism is called masach (screen. the condition

everything that exists. therefore, the worlds evolve by the same model that worked in the creation of the phases. the left-hand side of figure 4 is a look the origin of creation 67 into the contents of phase four, showing its division into upper and lower parts, and that the upper part contains the worlds and the lower part contains the creature. figure 4: left hand side of the drawing focuses on malchut s inner structure, showing that it s the source of all the spiritual worlds as well as the corporeal world. 68 kabbalah revealed so let s talk some more about phase four and how it works with the masach. after all, phase four is us, so if we understand how it works, we might learn something about ourselves. phase four, malchut, didn t just pop up out of nowhere. it evolved from phase three

ered structure is what enables us to eventually become parents. in the process of raising children, we combine our present and previous phases: we understand the situations our children experience because we d had similar experiences. we relate to those situations with the knowledge and experience we ve accumulated over the years. the origin of creation 69 the reason we are built this way is that malchut (to call it by its commonly used name) is built in exactly the same way. all of malchut s previous phases exist within it and help sustain its structure. to become as similar to the creator as possible, malchut analyzes each level of desire within itself, and splits the desires into workable and unworkable ones within each level. but the workable desires will not only be used to receive in

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

me. this middle line connotes spiritual behavior, where reason is used in accordance with one s degree of faith. all spiritual objects are coiled around the creator; they are layered onto him in the order from which they emerged from him. everything in the universe that is layered around the creator exists only relative to the creations, and all are products of the original created being, called "malchut" that is, all worlds and all created beings, except for the creator, are a single malchut entity, meaning the root or the original source of all beings. malchut eventually fragments into many small parts of itself. the total of the constituent parts of malchut is known as "shechina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the ti

many small parts of itself. the total of the constituent parts of malchut is known as "shechina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the time required for the complete filling of all parts of shechina is called the "time of correction" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge with his created beings by revealing himself entirely to them, or "until the shochen fills the shechina" the condition of the shechina (the root of the souls) is known as "the exile of the shechina from the creator (galut hashechina. in this condition, the

attaining the worlds beyond we do not destroy our desire to experience pleasure, but rather alter our essence by changing the reason for which we are seeking the pleasure. by gradually replacing egoism with altruism, we can rise accordingly until we receive everything to which we are entitled, in accordance with the root of our soul (shoresh neshama, which originally was a part of the last level (malchut) of the world atzilut. as a result of corrections we make to ourselves, our souls will rise to a state of complete unification with the creator, and in the process we will receive 620 times more light than what our souls possessed prior to entering the human corporeal body. all the light, the entire pleasure that the creator wants to impart to his creations, is known as the "common soul" o

e who is still under the influence of egoism to perceive the closest upper object (the creator, the creator must equalize some of his qualities with those of the lower being the person seeking a connection with the creator. he will endow some of his altruistic qualities with egoistic attributes, and can then come into balance with the person seeing connection with him. the upper part elevates the malchut-midat hadin to the level of his galgalta ve eynaim. as a result, his ahap acquires egoistic qualities. in this manner, his ahap "descends" to the lower part (the spiritual level of the seeker) and comes into a state of equivalence with the qualities of the lower part. eradicating egoism- 127- initially the lower part was not able to perceive the upper spiritual state. however, because the

ly induces the five senses to operate, we experience a complete lack of energy to perform any act, leading to lethargy and inaction. at this stage, we have not realized that revelation and concealment- 155- the goal of our efforts can be the "giving" that is, our actions can be altruistic. for this reason, we need the influence of another spiritual quality, known as the "red light" the left line("malchut memuteket be bina. this second quality is required to convince our desires to agree to work altruistically (qualities of bina. once we receive the spiritual energy and the altruistic motion has begun, we begin to act with a combination of the qualities both from the right and the left lines. as a result, we receive the light of the creator into our new desires (the middle line, and thus co

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

f. kabbalah talks about the will to receive, i.e, the desire to enjoy. as we have said, there are five stages in the creation process of the will to receive. we mark these stages with four hebrew letters: the tip of the yod, then yod, hey, vav, hey. and for short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primordial desire. the shape of the letter yod is like a point with a prickle at its head and a tail at its end. it symbolizes pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i

d, a consequence of hey s wish to bestow. the incompleteness of the desire, symbolized by the letter vav, is hinted in its name zeir anpin small face (aramaic. zeir anpin lacks the independent decision, the head. when zeir anpin performs the act of bestowal, it discovers what it means to be a giver. in consequence, it begins to want to reach the status of the giver, and this last desire is called malchut. malchut s desire is aimed entirely toward receiving the attribute of bestowal, hence, like bina, it is symbolized by the letter hey. however, there is a fundamental difference between the first hey of bina and the last hey of malchut. in bina, the combination of reception and bestowal stems from the creator, from above, while in malchut this combination comes from below, from our craving

eator as a light that fills it. figure 7 once the light filled the will to receive in hochma and instilled it with the sensation of the giver, the desire began to sense itself as a receiver, and wanted to become like the giver. the desire can easily change its nature because at this stage, the desire is not an independent desire, but one that came from the creator. however, the will to receive in malchut is already an independent desire of the creature. when the will to receive in malchut wants to receive both the light that comes from the creator, and the pleasure of having the status of the giver, it begins to see the oppositeness of its own attributes from those of the light. the will to receive then experiences the gap between itself and the light. sensing pa r t i: k a b b a l a h m e

were there to begin with, but our ability to perceive them was inadequate to the task. thus, what we must do is match ourselves with the forces that already exist in reality; and the way to match them is the method of kabbalah. v i r t ua l r e a l i t y numerous theories claim that there are endless realities existing simultaneously. kabbalah states that there is only one. this reality is called malchut de ein sof, meaning malchut of the world ein sof. nothing else exists. the term, malchut de ein sof, designates the creature in its perfect and eternal state. anything besides malchut de ein sof is called virtual reality. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 160 the virtual reality consists of various images that appear before malchut de ein sof as it declines into

in sof. nothing else exists. the term, malchut de ein sof, designates the creature in its perfect and eternal state. anything besides malchut de ein sof is called virtual reality. pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 160 the virtual reality consists of various images that appear before malchut de ein sof as it declines into various degrees of consciousness. in consequence, malchut de ein sof feels less and less of itself and its filling. the process of losing consciousness intensifies until malchut de ein sof reaches its lowest, most turbid and detached state, called this world. in that state, malchut de ein sof takes the form of human souls that feel disconnected from one another. it is from this picture of reality that we must crave to return to the state of malch

LAITMAN M THE KABBALAH EXPERIENCE

hides the answers, but he doesn t hide the questions! on the contrary, it is he who makes you ask them, which is why human beings can ask them and taste their bitterness. read the introduction to the study of the ten sefirot from item two onward. t h e s p i r i t ua l r o o t q: do we influence our position in the spiritual world? is this the goal of the correction? a: in our spiritual root, in malchut of the world, ein sof, we exist in an eternal, completely corrected situation, which does not change. we have to come to that state by ourselves, through our desire and our t h e k a b b a l a h e x p e r i e n c e 22 consciousness that the root is the single most perfect and desirable situation for us. we have no influence over the root itself, because the inferior can never influence or

sire and our t h e k a b b a l a h e x p e r i e n c e 22 consciousness that the root is the single most perfect and desirable situation for us. we have no influence over the root itself, because the inferior can never influence or change the superior. on the contrary, the inferior is completely dependent on the superior. how was the connection between the upper worlds and the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was c

st food and drink. all the guest actually wants is the food, but along with his desire (vessel) and the future pleasure (the light, there is yet another sensation v the presence of the host, the giver. because of that, he feels himself as a receiver, a taker. that sensation is so unpleasant that it overshadows the pleasure of eating the food. t h e f e e l i n g o f s h a m e q: why did creation, malchut of the world ein sof, feel shame, if the creator doesn t mind which way it receives? a: you are right. there is indifference on the creator s part, but not on the creature s part. creation was formed in such a way that shame is built into it, and the creature must neutralize that feeling. in fact, in our current condition, we are unfamiliar with that sensation; it is not in us, because it

nd which way it receives? a: you are right. there is indifference on the creator s part, but not on the creature s part. creation was formed in such a way that shame is built into it, and the creature must neutralize that feeling. in fact, in our current condition, we are unfamiliar with that sensation; it is not in us, because it can be felt only between the corrupted and corrected attributes of malchut. we do not have them: they are the sensations of the receiver and the giver. we do not even understand what it means to give or to receive, because in order to feel it, you must possess those two attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h

do not even understand what it means to give or to receive, because in order to feel it, you must possess those two attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h e e n d o f m at t e r q: will the physical world vanish at the end of correction? is malchut of malchut the material world? are the souls that do not have a screen always in it? a: kabbalah speaks of desires and intents. there is not a single word in kabbalah that refers to our world, meaning physical bodies. t h e t h o u g h t o f c r e a t i o n 25 creation was made with the desire for pleasure and there are only two participants in it: the soul and the creator. that is unchang

LAITMAN M THE PATH OF KABBALAH

expands and grows. however, it remains dark because we feel a greater and greater desire for something, hence the darkness. when this point finally grows to the right size, we acquire a screen to surround it, the aim to give, and the light enters this point. the light sorts the desires in the point to five parts that correspond to the attributes of the light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if we in this world have only beastly and corporeal desires, then we live like everything

shoresh (root coarseness) replaces the point in the heart. it is called galgalta with the light of nefesh. that state is regarded as the embryonic state. much like an embryo in our world, the seeker wants nothing but to lie inside the maternal womb, inside a higher partzuf that will raise the developing spiritual seeker. after that, the embryo takes nine months to develop its own nine sefirot in malchut, from nefesh of nefesh (keter of malchut) to yechida of nefesh (malchut of malchut. at this point, the fetus is born and acquires a vessel of hochma with the light of ruach (nrnhy of ruach) with aviut aleph (1st degree coarseness. this period is called infancy and lasts two years, or twenty-four months. in infancy, the partzuf attains a state called katnut, or galgalta and eynaim, a comple

s to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a b b a l a h 30 form two groups: galgalta and eynaim (keter and hochma, and awzen, hotem, peh (bina, zeir anpin, and malchut. keter is called galgalta (skull, hochma (wisdom) is called eynaim (eyes, bina (intelligence) is called awzen, zeir anpin is called hotem (nose, and malchut (kingship) is called peh

for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. in this way, the soul acquires the screens in the root coarseness of the world of assiya and goes over to the

ns the gradual process of the growth of the soul, the acquisition of the vessels of ahp. growth continues until the age of thirteen, the bar mitzvah age. at this stage the soul becomes independent in atzilut, and has the screens with which it can commence receiving in order to bestow by adding the vessels of reception denominated ahp de aliyah. there are two partzufim called zeir anpin and nukva (malchut) in the world of atzilut. they relate to one another in various ways, depending on whether the soul is in katnut (smallness) or in gadlut (greatness. these states are called zivug (spiritual mating. the term, eretz (land) in the spiritual world refers to where you are or the place you are headed. the word, eretz comes from the word, ratzon (desire. our souls consist of one big desire (eret

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

briel and samael should be engraved upon it. the hilt should be encased with tin, with the symbol of jupiter and the signature of michael engraved upon it. a copper triangle should extend from the hilt along the blade a short distance on each side: these should bear the symbols of mercury and venus. five sephiroth should be engraved upon the handle, as shown. the blade itself should have the word malchut upon one side and quis ut deus upon the other. the sword should be consecrated on sunday. click to enlarge a magic circle. from the complete book of magic science (unpublished. the above figure is a complete and faithful representation of a magic circle as designed by medi val conjurers for the invocation of spirits. the magician accompanied by his assistant takes his place at the point fo

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

e& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivisi

npin the source of the letters vessels& clothing souls taken from the clothing the two types of thought analytical& comprehensive thought action of thought speech of thought thought of thought the dividing& combining of the letters that which is higher up, comes lower down thought, speech& action of thought, in the essence thought, speech& action of thought machshevet sechel intellectual thought (malchut of tvunah) speaking& saying dibur& amirah the closed mem& the open mem the name elokim the firmament on the heads of the chayot the garment called "the chashmal" shvirat hakelim the shattering of the vessels the cloak of leather the cloak of light the sleep of zeir anpin the eight kings of tohu moshiach ben yosef messiah the son of josef the source of nogah summery of the shattering& recti

f tvunah) speaking& saying dibur& amirah the closed mem& the open mem the name elokim the firmament on the heads of the chayot the garment called "the chashmal" shvirat hakelim the shattering of the vessels the cloak of leather the cloak of light the sleep of zeir anpin the eight kings of tohu moshiach ben yosef messiah the son of josef the source of nogah summery of the shattering& rectification malchut of atzilut the tenth achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of c

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

this level is called echad, which is the hebrew word for "one. the word echad, hints at the inclusion and unification of the ten sefirot as one simple unity. the value of the letter? aleph is 1. this hints at the first sefirah which is chochmah. the value of the letter? chet is 8. this hints at the eight sefirot under chochmah (from binah through yesod. the letter? dalet signifies the sefirah of malchut (the word? dal means poor. malchut is called "poor" since it has nothing of its own and receives everything from the other nine sefirot. this will be explained later) as mentioned before, on the level of echad, it is applicable to use the terminology of unification or inclusion, whereas, in the higher level of yachid, only the absolute quintessential singularity exists. nonetheless, on the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

m to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to have a flash of inspiration or insight into g-dliness (chochmah. neither can he choose to have true love and f

faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to have a flash of inspiration or insight into g-dliness (chochmah. neither can he choose to have true love and fear of g-d (midot) nor a pleasure and desire in g-d (atik& arich. finally, action alone (malchut) without intellect and emotions, is similar to a body without a soul. however, our only choice lies in choosing to try to understand g-dliness. furthermore, we have an obligation to try to understand, as stated "da et elokai avicha know the g-d of your father. maimonides actually begins the code of jewish law with this commandment, for it is the prerequisite to all other commandments. this

have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into an emotional froth of forced enthusiasm and who attempt to arouse pleasure and emotional excitement in their divine service, without the prerequisite of hitbonenut

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

which refers to yesod of atzilut, not beriah? the creation of this gman, h of beriah, is described in [the torah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the world of beriah. furthermore, the main aspect of the male [partzuf] is yesod, for the

feminine [partzuf] is essentially just a receptacle for the [seminal] drop that yesod posits in it. she is gan non-shining speculum. h since the feminine partzuf is essentially a receptacle for the seminal seed of z feir anpin, the main aspect of z feir anpin is, in this context, yesod, the sefirah that actual posits the seminal drop in nukva. the term gnon-shining speculum h is used to refer to malchut, the sefirah gthat has nothing of its own h and only reflects or channels what it receives from the sefirot above it. thus, the idiomatic translation of gnon-shining speculum h is gmirror, h while that of gshining speculum h is simply gtransparent glass. h also, the sixth day is prefaced by the definite article, in contrast to the other days. in the creation account, the first five days ar

in the creation account, the first five days are mentioned without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth day is referred to as gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if so, in what way does the seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and therefore, their spiritual antecedents, z feir anpin and nukva.were initially created as one being, attached back to back. in order to couple, g-d gsawed h them apart so they could turn to face

latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [partzufim] were created by malchut of atzilut, which is indicated by the small hei. behibaram: beit-hei-beit-reish-alef-mem. the hei, as we said, indicates malchut. the fact that the hei is small indicates that it refers to a form of malchut that is selfless relative the rest of the context of this verse, i.e, malchut of atzilut. this occurred gon the day that g-d made earth and heaven. h note that in the account of creatio

a dalet above a vav. the dalet, which indicates asiyah, was revealed there [in the world of beriah, while the world of yetzirah was not yet [revealed. the letter hei carries within it, so to speak, a dalet and a vav. the dalet, which, as a word, is often seen as a contraction of the word for gwhich has no h (de-leit) from the phrase gwhich has nothing of its own, h which as we have seen refers to malchut, or its corresponding world, asiyah. the vav refers explicitly to the world of yetzirah, of course. thus, the hei of beriah can be seen as pregnant with its two offspring, yetzirah and asiyah. but the vav, the world of yetzirah is gwithin h the dalet of asiyah, indicating that asiyah will be revealed first, and only then, out of it, will the world of yetzirah emerge. this is why the school

THE PATH OF KABBALAH

grows. however, it remains dark, because one feels a greater and greater desire for something, hence the darkness. and when this point finally grows to the right size, he acquires a screen to surround it, the aim to give, and then the light enters this point. the light sorts the desires in the point to five parts which correspond to the attributes of the light: keter, hochma, bina, zeir anpin and malchut. thus one acquires a soul. the smallest desire is in keter, and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires, therefore keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if a person in this world has no more than beastly and corporeal desires, then he lives li

sh (root coarseness) instead of the point in the heart. it is called galgalta with the light of nefesh. that state is regarded as the embryonic state. much like an embryo in our world, he doesn t want anything; he just lies inside his mother s womb, i.e. inside a higher partzuf that raises him devotedly. after that, the embryo takes nine months to develop; meaning develops his own nine sefirot in malchut, from nefesh of nefesh (keter of malchut) to yechida of nefesh (malchut of malchut. at this point he stops being an embryo, he is born and acquires a vessel of hochma with the light of ruach (nrnhy of ruach) with aviut aleph (1st degree coarseness. this period is called infancy. it lasts two years, 24 months. by that the partzuf attains a state called katnut, or galgalta and eynaim, a comp

is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are divided by the intensity of their will to receive, and form two groups: galgalta and eynaim (keter and hochma, and awzen, hotem, peh (bina, zeir anpin, and malchut. keter is called galgalta (skull, hochma (wisdom) is called eynaim (eyes, bina (intelligence) is called awzen, zeir anpin is called hotem (nose) and malchut (kingship) is called peh (mouth. the structure of all souls i

reen for 4th degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina of assiya, five more and we are in partzuf hochma of assiya, and the last five sefirot render us partzuf keter of the world of assiya. this is how the soul acquires the screens in the root coarseness of the world of assiya and goes over to the f

egins the gradual process of the growth of the soul, the acquisition of the vessels of ahp. the growth continues until the age of thirteen the bar mitzva age, when the soul becomes independent in atzilut, and has got the screens with which it can commence receiving in order to bestow, by adding the vessels of reception denominated ahp dealiyah. there are two partzufim called zeir anpin and nukva (malchut) in the world of atzilut. they relate to one another in various ways, depending on the situation of the soul (katnut or gadlut. these situations are called zivug (spiritual mating. the term eretz (land) in the spiritual world refers to the place you are or the place you are headed for. the word eretz comes from word ratzon (desire. our soul consists of one big desire (eretz) with many smal

0 0

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

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

d be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any appropriate egyptian designs and emblematic of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the t

gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and b

ocess that helps keeps out negative energies. it is a combination of the infused energies of the banner along with the expanded energies of the hierophant that help accomplish this process, this purification that takes place in the hall of the neophyte. the banner of the west will be explained in greater detail in the zelator grade. however, the white triangle refers to the three paths connecting malkuth with the other sephiroth. the red cross refers to hidden knowledge of the divine nature. this can be discovered through the aid of the three paths that come out of malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light and life. the cro

1 10 INITIATION CEREMONY

o: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before the tablet, saying: kerux: let the earth adore adonai! kerux: places salt before the tablet of the north. hiero: leaves his place and goes to north. he stands facing the center of the tablet of the nor

unicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the ev

square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symboliz

deas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side

places it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense

3 8 INITIATION CEREMONY

ated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is f

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

4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angel

aghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, 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, collec

, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter

4 7 INITIATION CEREMONY

he zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leadi

ife 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 to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both

g forms of the heptagram and octogram, which are not so consonant to the planet. the heptagram traced in a continuous figure, reflected from every third point, relates to the 7 planets. the octagram formed of two squares, to the eight lettered name. the two forms of the enneagram refer to the triple ternary. the three forms of the dekagram relate to the duplicated heh, to the ten sephiroth and to malkuth. the three forms of the endekagram are referred to the qlippoth. the four forms of the dodekagram are referred to the zodiac, the three quaternions of angular, succedent, cadent and movable, fixed and common. the 4 triplicities and the 24 thrones of the elders (going to the second tablet) the term polygon is referred to a figure having only salient or projecting angles, the term polygram t

ntangle. 2: hexangle, 2; heptangle. 3; octangle. 3; enneangle,4; dekangle, 4; endekangle, 4; dodekangle, 5. heg: leads practicus to tablet in the south. heg: before you are the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, swor

in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. the symbol of salt embraces all the sephiroth but malkuth, and is as it were, the reconciler 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 l

ADDTLS

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, terrestrial as well as in the heavens

ALEISTER CROWLEY BOOK OF LIES

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

at i who love have lost; and how may i regain? i must have money to get to america. o mage! sage! gauge thy wage, or in the page of thine age is written rage! o my darling! we should not have spent ninety pounds in that three weeks in paris..slash the breaks on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the divine light. since jivatma was separated from paramatma, as in paragraph 2, not only is the divine unity destroyed but daath, instead of being the child of chokmah and binah, becomes the abyss, and the qliphoth arise. the only sense which abides is that of loss

ber legis i, 24, for paragraph 1 refers to nuit. the "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 mi

and the rest of the chapter in poetry, the upward. the first part shows the fall from nought in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the mora

ALEISTER CROWLEY LIBER 777

rone. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symb

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

, 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 as here indicated. line 5. this is the first decan, an

(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 are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given

ALEISTER CROWLEY LIBER CHANOKH

s: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and le

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tality. 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 kether "that which is a

aton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has b

subject and object slay each other in "love under will; each such death is itself life, the means by which one realises oneself in a series of episodes. the second main point is the completion of the a babe bacchus by the o pan (parzival wins the lance, etc. 37 the first process is to find the i in the v- initiation, purification, finding the secret root of oneself, the epicene virgin who is 10 (malkuth) but spelt in full 20 (jupiter. this yod in the "virgin" expands to the babe in the egg by formulating the secret wisdom of truth of hermes in the silence of the fool. he acquires the eye-wand, beholding the acting and being adored. the inverted pentagram- baphomet- the hermaphrodite fully grown- begets himself on himself as v again. note that there are now two sexes in one person througho

e 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<chi= kappa-tau-epsilon-iota-sigma: hb:pehfinal= phi= phi-alpha-la

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

ALEISTER CROWLEY MEDITATION

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<
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 themselves refined

ed himself above the savage. so far it has been spoken, as it were, in the negative. aaron's rod has become a serpent, and swallowed 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<
g the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be suff

e hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another par

ALEISTER CROWLEY SEPHER SEPHIROTH

cent 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 mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction y

y a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silence hmwd a footstool mwdh to swell, heave (see 51) myh to walk klh knuckle; member, limb )ylwx bride: a title of malkuth hlk noon; midday bgn ornament; splendour, eminence hn lo; whether, if; they (fem) nh 56 dread, terror hmy) he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes mygd rim ndb) consuming lkw) formid

globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wh

lee, 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 standards, mili

el of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, r

ALEISTER CROWLEY TAO TEH KING

ts 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 by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others have taught thus; i consent to it. violent men and strong die not by natural death. t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ignorance of the cosmos, to 'die' and rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom of malkuth, the virgin bride, and the child is the dwarf-self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud- and especially jung- for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine

ALEISTER CROWLEY THE QABALAH

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 six sephiroth or numbers. the thir

vident 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 earthly manner; and that the earth is in the heaven, but after a heavenly ma

nd certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine pas

s of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20

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 the sephiroth is a duad of opposite sexes, and

ALEISTER CROWLEY THE SWORD OF SONG

there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sephiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e, exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. weleave it to the reader s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. appendix ii 116 griphus viii. griphus ix. griphus x. culpa urbium nota

ALEISTER CROWLEY EQ I 1

m- 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 (though it is

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 heads as with boots and hats. but why should i (from my exalted pinnacle) stoop down and worry the headed and footed gentleman in malkuth, who after all doesn't exist for me, by these drastic alterations in his toilet? there is no distinction whatever; i might easily put the boots on his shoulders, with his head on one foot and the hat on the other. in short, why not be a clean-living irish gentleman, even if you do have insane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why gl

ou do have 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 h

den 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 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 a

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; 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

ALEISTER CROWLEY EQ I 5

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 sephiroth or numbers. the third veil is t

, 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 in the heaven, but after a heavenly manner" but inasmuch as negative existe

certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine

gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii

ld 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 sephiroth is a duad of opposite sexes, and a un

ALEISTER CROWLEY EQ I 5

deed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the visions of the 29th and 30th aethyrs were given to me in mexico in august, 1900, and i am now (23.11.9) trying to get the rest. it is to be remarked that the last three aethyrs have ten angels attributed to them, and they therefore 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, ti

she hath borne unto the father of all. and unto all hath she borne her. this is the daughter of the king. this is the virgin of eternity. this is she that the holy one hath wrested from the giant time, and the prize of them that have overcome space. this is she that is set upon the throne of understanding. holy, holy, holy is her name, not to be spoken among men. for kor they have called her, and malkuth, and betulah, and persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that defendeth her, for thought is smitten dead before her presence. memory is blank, and in the most ancient books of magic

, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: malkuth shall be uplifted and set upon the throne of binah. and this is the stone of the philosophers that is set as a seal upon the tomb of tetragrammaton, and the elixir of life that is distilled from the blood of the saints, and the red powder that is the grinding-up of the bones of choronzon. terrible and wonderful is the mystery thereof, o thou titan that hast climbed into the bed of juno! su

feedeth upon the plumes of truth as upon itself, so that it contracteth. but ever so little as it contracteth, without it gloweth the golden rim, which is that minute point in the centre. and all this is the sigil of the aethyr, gold and azure and green. yet also these are the severities. it is only in the first three aethyrs that we find the pure 141 essence, for all the other aethyrs are but as malkuth to complete these three triads, as hath before been said. and this being the second reflection, therefore is it the palace of two hundred and eighty judgments. for all these paths21 are in the course of the flaming sword from the side of severity. and the other two paths are zayin, which is a sword; and shin, which is a tooth. these are then the five severities which are 280. all this is c

h 146 he thine eyes from the vision. manfully hast thou endured; yet, hast thou been man, thou hadst not endured; and hadst thou been wholly that which thou art, thou shouldst have been caught up in the full vision that is unspeakable for horror. and thou shouldst have beheld the face of the magician that thou hast not been able to behold- of him from whom issue forth the severities that are upon malkuth, and his name is misericordia dei. and because he is the dyad, thou mayest yet understand in two ways. of first way, the mercy of god is that mercy which jehovah showed to the amalekites; and the second way is utterly beyond thine understanding, for it is the upright, and thou knowest nothing but the averse- until wisdom shall inform thine understanding, and upon the base of the ultimate t

ALEISTER CROWLEY EQUINOX EQ I 1 2

magical sight 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 ver

nd be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution.(what would judas mccabbage think? and one can so readily understand how tremendous a task is that of the postulant, since he has to glo

ALEISTER CROWLEY EQUINOX EQ I 2 2

, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below o

of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or l

to the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the 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

at 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: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former bein

of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirot

ALEISTER CROWLEY EQUINOX EQ I 2

. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say

2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest- the work of creation accomplished: wherefore god rested on the "seventh" day. and 28 is 7 x 4, the seven stars shining throughout the four worlds. one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get hb:aleph, the father, the yellow ray of the dawning sun of creation; hb:mem, the mother, t

s 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 letters had the dual

nal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man<qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh s

ALEISTER CROWLEY EQUINOX EQ I 3 2

idst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which symbolises thy passage from mercury in gemini unto us in malkuth: come forth, come forth, come forth! taphthartharath! in the name of iahdonhi: i invoke thee: appear! appear! taphthartharath! in the name of elohim tzebaoth! i invoke thee: appear! appear! taphthartharath! in the name of mikh el: i invoke thee: appear! appear! taphthartharath! in the name of raphael: i invoke thee: appear! appear! taphthartharath! in the name of tiriel: i invoke thee: app

lain; who said "why seek ye the living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and thus rescuing malkuth from the folds of the red dragon. illustration facing page 218 described "diagram 71. the lid of the pastos" this is a black and white halftone tipped in on clayed paper. it is a long vertical rectangle, 7x19 proportions, divided into a gray (white) background half on top and a black background half on bottom. in the top half is a floating figure of jehovah, head gloried by rays forming a

ed, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness

their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed the red colour of geburah. the colours of earth are to be found in malkuth. those of the planets are in the rainbow thus: hb:taw saturn. indigo. hb:dalet venus. green. hb:koph jupiter. violet. hb:bet mercury. yellow. hb:samekh sic: hb:peh mars. scarlet. hb:gemel luna. blue. hb:resh sol. orange. unto the signs of the zodiac are ascribed the following: hb:heh aries. scarlet. hb:lamed libra. emerald. hb:vau taurus. red-orange. hb:nun scorpio. greenish blue. hb:zain

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 seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and olahm ha qliphoth. moreo

ALEISTER CROWLEY EQUINOX EQ I 3 3

ingam 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 scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top and bottom. the star is formed by a line inside which are six diamond shapes making a pointed petal

ALEISTER CROWLEY EQUINOX EQ I 3

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, appertain to the "

ALEISTER CROWLEY EQUINOX EQ I 4

ian gods have the serpent upon the brow. 80 provided the other exits are duly stopped 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 funda

, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn. from her shoulders dark spreading wings. hb:yod= a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses. round her waist is a broad gold belt upon whi

. if i was 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. pendulu

t not cling 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 si

hard-working word is employed. 226 the sutta of the foundation of the kingdom of truth. let us now examine these eight truths.227 the first is: i "right comprehension or right views" right comprehension is the first practical step in carrying 143 out the four noble truths, that is in the understanding of the three characteristics- the three fundamental principles of buddhism. besides representing malkuth, the four noble truths (viewed in an elementary manner) represent the four lower sephiroth- malkuth, yesod, hod and netzach, the state of right views carrying with its attainment a transcendency over all wrong views, that is to say all crude and unskilful views, all dogmas, assertions, all doubts, which are as unfertile as the elements are when uncombined, by applying to them what we have

AN INTRO TO STUDY OF THE KABALAH

vine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet so inflated, so extravagantly magnifie

d triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of 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; t

cient 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 basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations

phiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus conn

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 paths, added to the 10 sephiroth form the famous "

BLAVATSKY H P ANTHROPOGENESIS

gram, triad- of which jehovah-binah (intelligence) is the left, female angle- emanates 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

nly man, or pure spirit, is resolved into septenary man, pure matter and spirit. thus the tetrad is microprosopus, and the latter is the male-female chochmah-binah, the 2d and 3d sephiroth. the tetragrammaton is the very essence of number seven, in its terrestrial significance. seven stands between four and nine- the basis and foundation (astrally) of our physical world and man, in the kingdom of malkuth. for christians and believers, this reference to zaccharias and[[footnote(s[[footnote continued from previous page] for, this "tree of life" is also the "tree of knowledge of good and evil" whose chief mystery is that of human procreation. it is a mistake to regard the kabala as explaining the mysteries of kosmos or nature; it explains and unveils only a few allegories in the bible, and is

BLAVATSKY H P COSMOGENESIS

st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on the objective plane* the word "archetypal" must not be taken here in the sense that the platonists gave to it, i.e, the world as it existed in the mind of the deity; but in that of a world made as a first model, to be followed and improved upon by the worlds which su

e] 216 the secret doctrine. sephira-adam-kadmon. in its unity, primordial light is the seventh, or highest, principle, daivi-prakriti, the light of the unmanifested logos. but in its differentiation it becomes fohat, or the "seven sons" the former is symbolised by the central point in the double- triangle; the latter by the hexagon itself, or the "six limbs" of the microprosopus the seventh being malkuth, the "bride" of the christian kabalists, or our earth. hence the expressions "the first after the 'one' is divine fire; the second, fire and aether; the third is composed of fire, aether and water; the fourth of fire, aether, water, and air* the one is not concerned with man-bearing globes, but with the inner invisible spheres "the 'first-born' are the life, the heart and pulse of the univ

kies, and my ten splendours were his limbs" but neither the head nor the shoulders of adam-kadmon can be seen; therefore we read in the sephra dzenioutha (the "book of the concealed mystery "in the beginning of time, after the elohim (the "sons of light and life" or the "builders) had shaped out of the eternal essence the heavens and the earth, they formed the worlds six by six, the seventh being 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

presented by microprosopus (the[[footnote(s* the formation of the "living soul" or man, would render the idea more clearly "a living soul" is a synonym of man in the bible. these are our seven "principles[[vol. 1, page] 240 the secret doctrine. lesser face) or tetragrammaton, the "four-lettered" mystery "the seven manifested and the three concealed limbs are the body of the deity" thus our earth, malkuth, is both the seventh and the fourth world, the former when counting from the first globe above, the latter if reckoned by the planes. it is generated by the sixth globe or sephiroth called yezod "foundation" or as said in the book of numbers "by yezod, he (adam kadmon) fecundates the primitive heva (eve or our earth. rendered in mystic language this is the explanation why malkuth, called "

of the chain, above which run upward on both its sides the six globes, three on each side. the zohar, on the other hand, calls the earth the lower, or the seventh, adding that upon the six depend all things which are in it "microprosopus" the "smaller face" smaller because manifested and finite "is formed of six sephiroth" says the same work "seven kings come and die in the thricedestroyed world (malkuth our earth, destroyed after each of the three rounds which it has gone through "and their reign (of the seven kings) will be broken up (book of numbers, 1. viii, 3) this relates to the seven races, five of which have already appeared, and two more have still to appear in this round. the shinto allegorical accounts of cosmogony and the origin of man in japan hint at the same belief. captain

BLUE EQUINOX

madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the bo

t too confidently refer it thus. for the .seven worlds. are not buddhism. 23. if thou would.st learn their names, then hearken, and remember. the name of the first hall is ignorance. avidy. it is the hall in which thou saw.st the light, in which thou livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second is the hall of learning. in it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it

ts to redeem them, and can do so without losing his power, without in any way yielding to them, their next step is accomplished, and they are reborn as men. this brings us back to our subject, for the lower man, of whom we are still speaking, possesses, above yesod, five forms of intellect and da th their crown. the equinox 100 we then come to another marriage on a higher plane, the redemption of malkuth by tiphareth; the attaining of the knowledge and conversation of the holy guardian angel. the next critical step is the sacrificing of this whole organism to the mother, neschamah, a higher south which is as spiritually dark and lonely as nephesch was materially. neschamah is beyond the abyss, has no concern with that bridal, but to absorb it; and by offering the blood of her son to the al

BOOK T

vate.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are above and below. the pentacles are thus arranged: completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two

force and energy, but applied only to material and selfish ends. sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person's too great selfishness at the beginning. ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of hb:v (cruelty, malice, revenge, injustice. therein rule hb:ryyal and hb:avmal. xxxvi. the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses ente

er surmounts the top cup, and is the source of the water that fills it. above and below the symbols mars and pisces. permanent and lasting success and happiness, because inspired from above. not so sensual as "lord of material happiness" yet almost more truly happy. pleasure, dissipation, debauchery, quietness, peacemaking. kindness, pity, generosity, wantonness, waste, etc, according to dignity. malkuth of hb:h (matter settled: complete good fortune. herein the great angels hb:a'ashlyh and hb:myhal rule. xlv. the lord of dominion two of wands a white radiating angelic hand, issuing from clouds, and grasping two crossed wands. flames issue from the point of junction. on two small wands above and below, with flames of five issuing therefrom, are the symbols of mars and aries for the decan

decan. almost a worse symbol than the nine of swords. undisciplined, warring force, complete disruption and failure. ruin of all plans and projects. disdain, insolence and impertinence, yet mirth and jollity therewith. a marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. yet clever, eloquent, etc, according to dignity. malkuth of hb:v (ruin, death, defeat, disruption. herein the angels hb:dmbyh and hb:mnqal reign. liv. the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in anot

BOOK OF BLACK SERPENT

who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in t

r. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind 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 nu

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

CASE PAUL F THE BOOK OF TOKENS

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

to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the eternal longing. this is an example of the author's use of gematria

ber of the letter yod. ten is concealed in four, the number of the sephirah chesed, because 4 implies the pre-existence of 1, 2 and 3 so that it may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom he concealed therein, because 10 is the number of the sephirah malkuth, the kingdom. 10 the phrase" to yield fruit, which sums up this paragraph, is another example of gematria. the hebrew is awbab, ab b" to blossom, to bear fruit, and the numeral value of this word is 5, the same as that of the letter h. 11 "who turn their faces to the east, and what follows, refers to the attribution of the direction east to the letter daleth, which precedes heh in the alph

, therefore, when the sephiroth are both unmanifest and manifest, they arc represented by the number 20. all the forces represented by the ten lights of emanation are included in the seven spirits of god, or elohim. the number seven includes the number ten, because the theosophic extension of 7 is 28, which digits to 10, the heptad below the supernal triad consists of the sephiroth from chesed to malkuth inclusive, and this heptad begins and ends in 10, because the extension of 4, the number of chesed, is 10, and the number of malkuth is also 10. malkuth is sometimes called kallah, k l h, the bride. hence we read "the heptad which is below the supernal triad completcth itself in the kingdom of the bride" i [103] the meditation on kaph* 1 in my grasp are all things held in perfect equilibri

h [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephirah is regarded as including all the others, the total number in each world is 100, or 400 for the four worlds. yet all 400 are included in the primal ten, the ineffable, unmanifested tree of life subsistent eternally in en soph aur, the limitle

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

re inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rube

elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of

les of force similar to those of the magnet. mahatantra: great tantra (q.v. an orgasmic experience that result in an altered state of consciousness commonly known as enlightenment. mait-tete: literally, the "master of the head" each worshiper in voudoun (q.v) has a special loa (q.v, usually the one by which the person was first possessed, with which the person enjoys a more familiar relationship. malkuth: pronounced "mahl-koot" it means "kingdom" in hebrew. the tenth sephirah (q.v) on the tree of life (q.v. it is at the bottom of the central pillar and relates to our physical plane. mambo: a priestess of voudoun. in some parts of haiti, she is considered lower in status than the houngan (q.v) or priest, but her role is similar. mana: a polynesian word for the occult essence that pervades t

al source material of a particular mythos. neophyte: a beginner. literally a new plant. in most magickal orders, students in the first or earliest degree are known as neophytes. in the order of the astral star [o.a.s (q.v, a neophyte is numbered the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: 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

-physical entities appear to those trained to see them. a special scrying tool. trinangle of manifestation: 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 heav

DION FORTUNE MYSTICAL QABALA

xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a west

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

irst 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 thing described

only put them forth in symbolic form; but any mind that has in any way had experienc of this wider mode of functioning will be able to lay hold on these ideas on their own plane, although it may be unable to translate them into the sphere of conscious thought. in this way, therefore, in the literature of esoteric science there are scattered seed-ideas such as "god is pressure" and "kether is the malkuth of negative existence" these images, whose content does not belong to our sphere at all, are as the male germs of thought which fecundate the ova of concrete realisation. in them [page 36] selves they are incapable of maintaining more than the fugitive existence in consciousness as a flash of realisation, but without them the ova of philosophical thought will be infertile. impregnated by t

rew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tipha reth, the sixth sephirah) with his bride the queen (malkuth, the tenth sephirah; and this is the concealed idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu sys

DONALDTYSON CORONZON

he is not really an individual. the abyss is empty of being; it is filled with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle p

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ee. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller measure the idra rabba qadusha (greater holy assembly) and idra zuta qadusha (lesser holy assembly, also contain some wonderful verses pertaining to the allusions of the beards of the two faces. the hairs of the beards are the atziluthic letters evol

FLY THE LIGHT

f lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her divinity is sexual perversion, the original priestess of fuck and whore of the shadowed ones (the fallen angels. alone and divided is connected with malkuth, earth and the demoness naamah (meaning pleasant, a bride of samael and considered a sister of cain according to some lore. the line of i am no longer abel to conceal what i have become, cain is revered in hereditary and independent luciferian witchcraft covens as the first witch and satanist who had joined in a covenant with the devil in nod. in addition some initiatory grimoires present

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

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

m, based on the negative theology of pseudo-dionysius, the ultimate sources of which are ficino and pico. he outlines the cabalist-pseudo-dionysian system, giving the names of the ten sephiroth, their meanings, the hebrew orders of angels which go with them, and the nine celestial hierarchies to which they correspond. he makes up the number of the hierarchies to the necessary ten, by putting with malkuth, the tenth sephiroth, and its corresponding hebrew angelic order, the issim, an order of "separated souls or heroes".2 all this he took straight out of the de occulta philosophia.1 the mystical nothing beyond the cabalist sephiroth he symbolises by the ass, and this ass of negative theology or unknowing is the strange hero of the work. in spite of appearances, i do not think that bruno rea

FRATER ELIJAH ANGELS OF CHAOS

there is always 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. thi

FRATER U D PRACTICAL SIGIL MAGIC

/anger; greed/aversion; attraction/fright; joy/terror; atrophy/ 66/ practical sigil magic which in his stem covers the so-called gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the mercurial, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form in

FULLER J F C SECRET WISDOM OF THE QABALAH

is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer 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

e, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences 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 fo

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 second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considered the perfect number by the qabalah, the all-embracing unit

orce; because all the forces which were born into the universe went out of their bosom, and it is for this reason, that these two sephiroth are called: the armies of yhvh. 18 (9) dvsy yesod, foundation. this sephirah is the seat of the generative principle. everything shall return to its foundation, from which it has proceeded. all marrow, seed and energy are gathered in this place. 19 (10) uvklm malkuth, kingdom, or dominion. as kether is the harmony at the beginning, so is malkuth the harmony at the end; the first the head and the last the feet of adam qadmon. the divine name attached to this sephirah is adonai- the tetragrammaton. malkuth is also called the queen, shekinah, and havah- eve. it is the seat of the nephesh, the instincts, and its angel is metatron, the angel of the covenant

lone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ve the highest were drawn directly from the structure of the s.r.i.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

GILBERT THE MAGICAL MASON

ed, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally the divine abstractions of the sacredtensephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadowofthetenth sephira- the malkuth or kingdom of the world of shells. small wonder then at the slightness of the ideal man can form of the divine.88themagical masonatothertimes we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished onthedescrip255 tion of their god; imagery although grouped and clusteredaroundthe emblem of an exalted humanity, yet so inflated, so extravagantly magnifie

into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material body)thusconnectingthekabalah with mental and moral philosophyandethics. by three lines again we consider a single groupofthe sephirothtobe divisible intofourplanes, corresponding to thefourplanesuponeach of which i have already said youmustconceive the wholetensephiroth to be immanent.byaseries of six lines we group them into seven planes referable to the worldsofthe sevenpla

iritual aspirations associated with the supernal triangle. frequently quoted kabalistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphereth; a conception that has much in common with that of the christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and distributed among the sephiroth in a peculiar manner: so that even if to some jewish exoteric teachers 'jehovah' is the name in especial of the so-called passive principle, or female aspect of binah- and that this did at times

ute 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 revealed in

od, 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, the tiphere

GILBERT THE SORCERER AND HIS APPRENTICE

ways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things

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

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

en or crow=inhibition through blackness lion=heat and sulphurous action eagle=sublimation 4. one great. distinction between alchemic and chemical processes is that alchemy employs a gradual heat continually and carefully increased. chemistry uses a more violent heat and quick process. s. fromaqabalistic pointofview, the whole alchemic process may be said to consist in the purging and purifying 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.a

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

GILBERT R A THE MASONIC CAREER OF A

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

GNOSTIC CATECHISM

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

GNOSTIC HANDBOOK

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

iating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear intelligence. astral. malkuth. kingdom, resplendent intelligence. the gnostic tradition and the tree of life as we will show later in more detail, the gnostics saw the development of the universe as an emanatory process. as the

the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, godforms, animals, images and so on. according to one tradition the tarot cards can be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each sy

ation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities 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. b

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

h. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. ea

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

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

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

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

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

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

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

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

GOLDEN DAWN RITUALS K

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

lity, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such" second adept "let the chief adept descend from the cross of suffering (fourth and fifth adepts release him from the cross) 12 second adept "merciful exempt adept, i, on behalf of the second order, request

GOLDEN DAWN RITUALS ZAM13

ity, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and

GOLDEN DAWN RITUALS ZAM4

"konx om pax. light in extension" followed by the sign of silence. step 15 let the adept now descend at his or her own pace and close with the usual banishind the advanced meditation of rah ynda r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 this meditation is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. yo

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

derlands.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 path 32 (joi

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 path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be h

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our world according to enochian magick. 16

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 considered a minor adept in enoch

crossed the abyss. it was not until crowley himself had crossed the abyss that he was able to perceive this fact. for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 t

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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 these defenses, would become so balanced in the process as to ren

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine light. the letters inscribed upon each large center-ray combine into i n r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller ra

INFERNAL UNION

en-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of intense imagination throughout. manibus plenis, and a drop of blood on the lilith sigil. banished, dismissed. put cross of malkuth in blood/semen over the third eye of baphomet on the sigil of infernal union. went to bed though i didn t dream anything meaningful related to the ritual that i could remember upon awakening. the next night finished reading the compleat vampyre. several things became apparent to me, one of which was the type of vampire i found most meaningful to me, its nature deeply related to other thing

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in

KNOWLEDGE LECTURE FIVE

ese two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth chesed, geburah, tiphareth, netzach, hod, yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in ea

nner. 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 equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyrami

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

n 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 triangle in all its aspects. let him contemplate the symbol of

KNOWLEDGE LECTURE FOUR

angle 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 caduceus. the symbol

KNOWLEDGE LECTURE ONE

la of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he va

KNOWLEDGE LECTURE THREE

rincipally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three 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

KNOWLEDGE LECTURE TWO

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

LIBER O

elf. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynd

LIBER 777

in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzad

e diamond, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewbread enneagram 14. heptagram 15. puer* 16. amissio* 17 swastika albus* 18. populus and via* 19. fortuna major and fortuna minor* 20. conjunctio* 21. square and rhombus 22 greek cross solid, the rose (3+ 7+ 12) puella 23. those of cy triplicity 24. rubeus* 25 the rose (5 x 5) acquisitio* 26 calvary cr

rone. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well s

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

, 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 as here indicated. line 5. this is the first decan, an

LIBER CCC KHABS AM PEKHT

dness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the b

poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he ma

LIBER CHANOKH

e tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and le

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

n 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 hats are illu

ll 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 heads as with boots and hats. but why should i (from my exalted pinnacle) stoop down and worry the headed and footed gentleman in malkuth, who after all doesn ft exist for me, by these drastic alterations in his toilet? there is no distinction whatever; i might easily put the boots on his shoulders, with his head on one foot and his hat on the other. in short, why not be a clean-living irish gentleman, even if you do have insane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why g

u do have 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 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 cxlv

den 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 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

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; 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 the

LIBER DCCCLX JOHN ST

magical sight 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

ht! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how tremendous a task is that of the postulant, since he has to g

LIBER LVII

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= 2911. t.s] 10 [in his heptaplus]

vident 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 earthly manner; and that the earth is in the heaven, but after a heavenly m

nd certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androg

s of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirot

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 the sephiroth is a duad of opposite sexes, and

LIBER LXVII THE SWORD OF SONG

, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sepiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e .exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. we leave it to the reader.s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus

LIBER LXXVIII

. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting resp

force and energy, but applied only to material and selfish ends. sometimes shows failure in a matter, and the opposition too strong to be controlled; arising from the person's too great selfishness at the beginning. ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of v (cruelty, malice, revenge, injustice. therein rule layyr and lamwa. xxxvi the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into thi

us flower surmounts the top cup, and is the source of the water that fills it. above and below the symbols% and l. permanent and lasting success and happiness, because inspired from above. not so sensual as glord of material happiness, h yet almost more truly happy. pleasure, dissipation, debauchery, quietness, peacemaking. kindness, pity, generosity, wantonness, waste, etc, according to dignity. malkuth of j (matter settled: complete good fortune. herein the great angels hylcu and lahym rule [this is not such a good card as stated. it represents boredom, and quarrelling arising therefrom; disgust springing from too great luxury. in particular it represents drug-habits, the sottish excess of pleasure and the revenge of nature] xlv the lord of dominion two of wands a white radiating angelic

decan. almost a worse symbol than the nine of swords. undisciplined, warring force, complete disruption and failure. ruin of all plans and projects. disdain, insolence and impertinence, yet mirth and jollity therewith. a marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. yet clever, eloquent, etc, according to dignity. malkuth of w (ruin, death, defeat, disruption. herein the angels hybmd and laqnm reign. liv the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus

LIBER MMCMXI NOTE ON GENESIS

1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless

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 them, we find that

mental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. whe

LIBER O

the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but

LIBER SAMEKH

r class d ritual of a a, gliber cadavaris h (the zelator initiation, in the latter case for reasons of grosicrucian symbolism. h the number under which samekh actually appeared in mtp, 800, was also liber samekh& liber viii 46 assigned to an earlier work, the ship, a mystery play published in equinox i (10. in both instances the reference is probably to ctq, qetesh, a bow and the three paths from malkuth, from the centre of which samekh, the path of the arrow, ascends. 800 is also, or so we are assured by the illustrious editor of the gblue brick h edition of magick, the number of gsamekh final h, an otherwise unknown hebrew letter-form, but this it would seem is a mystery reserved for initiates of a grade beyond that of the present transcriber. frater progradior (lat. gi advance h) was fr

bly 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 in both horizontal dimensions, since you are suppos

ee 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 in both horizontal dimensions, since you are supposed to have a double cube altar. traditionally 44 inches high with a 22 inch square base. standing exactly on the malkuth square. 13 in a copy of the goetia with notes to the preliminary invocation by gerald yorke, some transcribed from crowley fs personal copy, others of uncertain provenance (possibly summarised by yorke from samekh, indeed, a note to the corresponding line runs: gosorronophris= the perfected osiris. the hierophant in the g.d. neophyte ritual. but for those who accept qelhma variation, the f

LIBER XV CHYMICAL JOUSTING OF PERARDUA

uble efficacy. yet the brethren mocked him; for he had imperilled himself sore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyaunce non sine fulmine [this work was first published in equinox i (1. in the .syllabus. in equinox i (10) it was declared to be liber lv in class c (on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equin

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

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

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the

book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be m

MICHAEL FORD WITCHMOON

e! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my being in the protection of the kin of witchblood! touching the genitals recite: malkuth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say

MICHAEL W FORD THE VAMPIRE GATE

mlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are those of corrupting, loathsome bull-men, joined together. these demons are also called nachashiel, evil serpents, and obriel. the spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic workings, this sphere relates to lilith. the earth malkuth nahemah nahemoth (nhmath: nobrexiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel lilith, the evil woman, who has many forms, changes afterwards to a black skinned and fur covered, monkey-like demon whose eyes are pitch black. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they

MICHAEL WYNN THE SOUL TRAVELERS

fraternity 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

MORALS AND DOGMA

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

MOTTA MARCELO THE COMMENTARIES OF AL

enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. the palace is malkuth; the four gates are the four elements. students must remember that common mankind does not dwell in malkuth, but in the qliphoth. the probationer of the a. a. must pass through his first initiation before he is permitted a glimpse of the palace. for it is the palace of the king's daughter, which only the ipsissimus can reach, and live in. the first section of this verse is connected with t

n the previous note. it is forbidden, observe, to 'man. that is, then, the formula must not be used by one who is still an imperfect being (nonsense. man is a star; most human beings function not as men, but as demons, that is to say, unbalanced minds. most of mankind has not reached the balancing and harmonization of tiphereth; many have not reached even the partial equilibration of tiphereth of malkuth 'man' in the verse refers to 666, who finished his work in his early forties, but for several magickal reasons was forced to keep his physical link with this plane for thirty years longer. of course, being in his thirties when he wrote the above commentary, he did not understand this) our definition is surely confirmed by this phrase, rather than denied, or even modified. to long for death

gnorance of the cosmos, to 'die' and 'rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom is malkuth, the virgin bride, and the child is the dwarf- self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud and especially jung for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

the same time visualizing a shaft of light being drawn down into your body. speak the first magic word of power: ateh. the word of power is pronounced ah-tay. without altering the posture of your fingers, bring your hand and arm straight down in front of your chest and touch your breast, visualizing the shaft of light extending through your body to your feet. speak the second magic word of power: malkuth. the word of power is pronounced mall-coot. lift your right arm, bending it at the elbow, and point your two fingers at your right shoulder, at which you visualize another sphere of power. speak the third magic word of power: ve geburah. the word of power is pronounced vay-gay-voo-ray. move your right hand across your body to touch your left shoulder, visualizing a second shaft of light pa

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

lf to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms 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 import

ined) 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 middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate i

because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles -though of course <28> they must have their correspondences in different parts of space. they a

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. so far as concerns the suvernals, for these are the ideas which must vrincivallv interest us, the qabalah teaches us that they comprise an abstract impersinal

awn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason for doing so is that it is impossible for the ordinary individual to understand those above the grade of adeptus minor, and individuals who lay claim openly to such exalted grades, by that very act place a gigantic question mark aga

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

he key of this doctrine 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 ha

e 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 the mysteries of the apocalypse. the triangle of solomon 17 there is, however, a tradition in the church that the manifestation of these mysteries is reserved till the last times. malkuth, based upon geburah and chesed, is the temple of solomon having jakin and boaz for its pillars; it is adamite dogma, founded, for the one part on the resignation of abel and, for the other, on the labours and self reproach of cain; it is the equilibrium of being established on necessity and liberty, stability and motion; it is the demonstration of the universal lever sought in vain by arch

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

to excuse his science; saint-martin and his hidden life; cagliostro, who perished forsaken in the cells of the inquisition; cazotte, who ascended the scaffold. inheritor of so many victims, he does not dare the less, but he understands better the necessity for silence. let us follow his example; let us learn diligently; when we know, let us have courage, and let us be silent. 45 x v k the kabalah malkuth principium phallus all religions have preserved the remembrance of a primitive book, written in hieroglyphs by the sages of the earliest epoch of the world. simplified and vulgarized in later days, its symbols furnished letters to the art of writing, characters to the word, and to occult philosophy its mysterious signs and pantacles. this book, attributed by the hebrews to enoch, seventh m

n, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. and these two attributes were personified, so to speak, by the kabalistic jews under the names of geburah and chesed. above geburah and chesed abides the supreme crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two principles, which may be considered either from an abstract point of view or in their realization. in their abstract or idealized sense, they take the higher names of chokmah, wisdom, and binah

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

d initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per aeonas. a sign of the cross which is absolutely and magnificently kabalistic, which the profanations of gnosticism have lost completely to the official and militant church. this sign, made after this manner, should precede and terminate the conjuration of the four. to overcome and subjugate the elementary spirits, we must never yield to their characteristic defects

lomon should be used, either in hebrew or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in the name of adonai! b

RUBY TABLET OF SET

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

ice, 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 the kaballah. since these relationships

planet, is a whirling sphere. this path can be joyous, symbolizing an earthly indulgence, indulgence within the suit/theme of disks/earth. while this path is not for everyone (it is totally unsuitable for the author, this path can be quite suitable for the querant, as it would be for a magician with close ties to the neter geb. note that although the kaballistic path of atu xxi, between yesod and malkuth, is lowest on the tree, it is one of the three vertical, balanced paths, on the central pillar. these cards together are healthy, stable, and straightforward. yet the querant is uncomfortable, uncertain. the cause of this discomfort seems to come from the prince of swords, the airy aspect of air, the intellectual intellect. the intellect is an important part of the querant's being, but it

SATANGEL

earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest seductress of mortals, said to be the most sensuous of satan s brides. arch-demoness corresponding to the qulippoth of malkuth. naberius (goetia, 24th spirit. marquis commanding 19 legions. appears as a black crane fluttering about the circle. makes men cunning in arts and sciences, especially rhetoric. restores lost dignities and honours. possibly from the ancient babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke command

SCHEM HA MEPHORESH

to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim

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

SIFRA DETZNIYUTHA

nine ways: 1) there is according to the alphabet; and 2) there is by way of mentioning the attributes of the holy one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with

THE BLACK LODGE

eauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curs

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 is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practicus of the a .a. and if we tried to explain it here we would only cause confusion, a blasphemy against babalon, for she hath shut herself up (this is the self-preservation instinct carried to the ext

THE KEY TO THE MYSTERIES

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 multipli

choose. he must love. the desperate soul that thinks itself in love with death is still more alive than a soul without love. activity for evil can and should lead back a man to good, by counter-stroke and by reaction. the true evil, that for which there is no remedy, is inertia<qabalah, there are only four qlipoth or shells of evil. the first of these is associated with malkuth, simple material limitation, tiredness, inertia> the abysses of grace correspond to the abysses of perversity. god has often made saints of scoundrels; but he has never done anything with the half- hearted and the cowardly. under penalty of reprobation, one must work, one must act. nature, moreover, sees to this, and if we will not march on with all our courage towards life, she flings us

THE MAGICIAN S KABBALAH

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

n" 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- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "

lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malkuth, but after another manner" this doctrine of "trans-resonance, as given in kabbalah as an intimate and ultimate identity between malkuth and kether, can be demonstrated by combining the hebrew letters of both words. if the letters of kether and malkuth are merged together and matched in pairs, the resultant words can be interpreted as: mr: myrrh, the r

rans-resonance, as given in kabbalah as an intimate and ultimate identity between malkuth and kether, can be demonstrated by combining the hebrew letters of both words. if the letters of kether and malkuth are merged together and matched in pairs, the resultant words can be interpreted as: mr: myrrh, the resin of suffering and sorrow, used for anointing (the head or feet, attributed to kether and malkuth) and embalming (the body, attributed as a whole to malkuth. also symbolic of the suffering endured in the separation of malkuth and kether from each other by the fall. rm: high, exalted, attributes of kether, and also meaning to decay (worm-eaten, thus the process of malkuth and the decay implicit in evolution symbolised by the worm, dragon or serpent. it can be noted that a rearrangement

ah entitles it, also "invisible intelligence" in that if something is everything, it cannot ever be perceived because there is nowhere outside it to perceive it from. thus "occult" and "unspeakable" experiences are so because they defy comprehension as they partake of this ultimate ground of reality. lk, a word meaning "to you" and hence can be seen as the mystical return up the tree of life from malkuth to kether as the "you" is the self, or god one is moving towards. k, by itself is kaph, the hand of god in kether("who hath measured the waters in the hollow of his hand and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace b

THE MIDDLE PILLAR

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 qabalistic authors, translators, and most golden dawn magicians. the sephardic p

abused word superconscious would be distinctly descriptive of the supernal sephiroth of the yechidah, chiah, and neshamahl6 corresponding to the jungian unconscious. the tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behi

phere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of these does not at the moment concern us. it is obvious that disorders in the proper function of the higher or interior psychic principles will have their corresponding effect on the body which, as the tenth sephirah, is but the synthesis of the preceding nine. any conflict between parts of the psychic make-up will accordingly pr

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 the soullpsyche that is sometimes overlooked. this is the g'uph. centered in malkuth, the g'uph is closely tied to the physical body and the total range of all psychophysical functions. it is a low level of the subconscious that communicates with the brain about the current condition of the human body. 18. the study of the shape and protuberances of the s k d in the belief that they reveal character and mental capacity. 19. regardie freely interchanges eastern and western

nation 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. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excellent advice. we should point

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

in the midst 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 hide

it is in so 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

THE BINDING OF SHADOWS

e! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my being in the protection of the kin of witchblood! touching the genitals recite: malkuth (the kingdom) facing the west, make the sign of the invoking pentagram averse, and envision the waters circling you, forming great tempests with serpents and dragons seeking to devour that which would attack you. by the call of shemyaza may the hidden knowledge and protection be revealed. by the desire of my many forms shall be passed from the grave to life touching the right shoulder, say

THOUGHTS ON SETH

true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be ete

arque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accomplishment. from don w

TYSON DONALD NEW MILLENNIUM MAGIC

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

h, 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 both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extre

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

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 serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side o

cellent name" to distinguish it from all lesser names of god, occurs for both binah and tiphareth. in the case of binah, it is pronounced "elohim" and in the case of tiphareth, it is pronounced the more common "adonai" two separate names are given for yesod: shaddai (almighty) and el chai (living god. the first form appears in the zohar while the second is given by the kabbalist joseph gikatilla. malkuth also has two separate names: adonai malekh (lord and king) and adon- ai ha-aretz (lord of earth. at first glance the arrangement and numbering of the sephiroth (the circles that stand for the emanations) seems arbitrary. this is not so, but it is left to the insight of the magus to see the pattern in them. the true basis for their arrange- ment has never been presented in modern texts and

TYSON DONALD SOUL FLIGHT

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

th entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the golden dawn, it was reflected left to right. chokrnah, on the right side of the tree, is placed on the left side of the brain. hod, on the left side of 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 foc

ted activity that usually involved the picture cards of the tarot known as the trumps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration 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 o

ents developed by jewish kabbalists was concentric, so that the sephiroth are shown emanating outward in everwidening circles from a central point. 201. knight, vol. 2,278. chapter thirteen: pathworking 223 golden dawn tree of life 224 soul flight the kircher and golden dawn glyph of the tree is somewhat unusual for having three connecting pathways leading up from the lowest of the ten sephiroth: malkuth (the kingdom, the sphere of the four elements that corresponds to the physical world. this appears to me to be an error in its structure. there are other glyphs of the tree that show only a single path connecting malkuth with the next higher sephirah: yesod (the foundation, the sphere of the moon. it makes sense to me that all access to the higher spheres would be through the sphere of the

arnekh, 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 traveler is to conceive himself standing within the sphere of malkuth-this lowest sphere is to be entered in this manner on the astral level by the power of the imagination, as a starting place. the traveler then casts his astral awareness straight upward along the vertical path that extends from malkuth to yesod, the thirty-second path that is associated with the hebrew letter tau and the tarot trump the world. standing in yesod, the traveler than hurls his

TYSON DONALD THE MAGICAL WORKBOOK

the air in your lungs, vibrate the syllables of the hebrew word ateh briefly but with power and authority "ah-teh" feel the resonance in your chest energize your aura, and the vibrations of your aura propel your articulated breath outward to fill the universe. touch your right index finger to the end of your breastbone, in the region of your solar plexus. vibrate the syllables of the hebrew word malkuth briefly but with authority, using a little more of the air in your lungs. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray

on a regular basis, the amount of visualization can be reduced without lessening the effectiveness of the exercise. all of the hebrew words are to be vibrated with a single exhalation of breath. greater energy can be generated, if desired, by vibrating each word or joined pair of words with its own separate breath, in the manner described in exercise 25. the hebrew ateh means "thou art" the word malkuth means "kingdom" and is the title of the tenth sphere on the tree of the sephiroth. the words ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth spher

his 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 symbolically becomes the manifest body of god, rather than a reflection of that body. instead of the words "for ever" i prefer the words "and the law everlastingj' as the final part of the f

h 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 to the green sphere around the feet. green is only one of the colors associated by the golden dawn with malkuth, but for

forehead between your eyebrows. vibrate the syllables of the hebrew word ateh briefly but with power and authority "ah-teh" feel the resonance in your chest energize your aura, and the vibrations of your aura propel your articulated breath outward to fill the universe. touch your right index finger to the end of your sternum, just above your solar plexus. vibrate the syllables of the hebrew word malkuth briefly but with authority. feel the vibrations in your chest energize your aura, and sense that your aura propels your breath outward to fill the universe. visualize a white ray extending from the glowing sphere of your heart-center vertically up and down, so that it passes through the top of your skull and between your feet. conceive this ray to be a laser beam of infinite length. touch

TYSON DONALD THE POWER OF THE WORD

red into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active

ifests 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 assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is th

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

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

ed 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 pillar of the tree. schol

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form

ess, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight tabl

WESTERN MANDALAS OF TRANSFORMATION SR AL

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

pointing in one direction or another) become slightly more complex with the addition of another line (see figure 5-c. nine is, as we have noted, the last in the series of number extensions before repetitions. it is also the number of the sephira called yesod, linking the mother binah with her ninth child on the tree. yesod is called the foundation and is the building block of our physical world, malkuth, number ten. yesod is symbolized by the moon and saturn is symbolized by a sickle, showing a unity in their primary archetypal shapes. both shapes can be incorporated onto a talisman if one was working on unifying these two principles (see correspondence charts at the end of this chapter. a sample design incorporating the ideas we have examined so far can be made into a talismanic glyph th

e. occultists know that this astral light is often associated in folklore with magic and sorcery. in gematria, we note the association in the word ob (avb, which has a double meaning. it can be translated as necromancer or sorcerer, figure 11-a as well as skin bag.i. e, implying pregnancy. what this points to is that all the illusory forms of nature which become concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehi

our world comes into manifestation. nine is the number of completion, manifestation and fulfillment; all numbers after nine repeat themselves. the pythagoreans called the number nine the ripener and perfecter. in qabalah, we can see this demonstrated in the mystery of kether's relationship to the ain soph aur, the limitless light. kether is produced by the nine letters of the ain svp avr, just as malkuth is produced by the nine sephiroth which culminate in yesod. the word gaah, as we saw in chapter five, means to swell, rise, or increase. nine is the number of months of gestation for humans, and relates to births of all kinds, both spiritual and physical. it is the number of self-multiplication and any number multiplied by nine will always have a product with digits that reduce to nine. th

eh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and binah. allan bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added unto the tree daath, the knowledge, as the eleventh sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath is the priceless gift of knowledge and intellect whereby comes salvation

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

noticeable organs in this fifth race of beings, to which man now belongs. for a fuller explanation see the secret doctrine of h. p. blavatsky. the archaic scheme recognized seven states of matter; homogenous, aeriform, nebulous or curdlike, atomic, germinal fiery elemental, fourfold vapory, and lastly that which is cold and dependent on a vivifying sun for light and heat. our earth, symbolized by malkuth of the kabalah, is the 7th of a series, and is on the fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genes

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

numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 400. the body of joseph was carried 400 miles to burial. david is said to have had a guard of 400 young men who rode in golden chariots at the head of his army. 410. the first temple stood 410 years, and the second temple 420. 474. the number of daath, dot, secret wisdom, the union of chokmah and binah. 496. the number of malkuth (mlkt, the kingdom, the 10th sephirah. 500. kosmos. 543. the number of the mystic name aheie asher aheie, i am that i am (ahih ashr ahih. 550. shmir, the shamir, the magical insect which cut the stones for solomon s temple. 608. 608 is a very notable number, representing the sun. martianus capella, of the 5th century, says: the sun is called in italy, the god sol; at the nile, serapis; at

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

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

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particu

of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. within this world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the kabbalistic application of the governors is one where the sephirah of malkuth is not included in each of the individual sephiroth, in much the same manner of the angels of the schemhamphoresch applied to a single tree of life. the names of the 91 governors are taken from the dee manuscript liber scientiae, auxilii, et victoriae terrestris and are derived from the tablets as shown in figures 7 through 10. 42 43 44 there are some squares (eight in all) that do not hav

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 [the tarot manuscripts ra. but as befo

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

t be clear, brilliant and correct. they are as follows: white aries red taurus red-orange gemini orange 176 177 appendix d the lesser invoking 'banishing ritual of the pentagram the following ritual is from the golden dawn's the qabalistic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity n

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ent of brass that moses made in the wilderness, and which was turned around the central pillar of 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 hex

e creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall

esents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would on

l account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter represent the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found

yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and assiah; ruach will refer to yetzirah, which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there

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