Michael Wynn's Occult Reference Library
METATRON

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1 10 INITIATION CEREMONY

s 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 evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and st

ss. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand

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

three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion

3 8 INITIATION CEREMONY

ficeth 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, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the sh

ALEISTER CROWLEY LIBER 777

21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the p

s where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god

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

ALEISTER CROWLEY SEPHER SEPHIROTH

, being #y a young lion rypk habitations nyrwdm gift, tribute y# 311 man: a title of tiphareth #y) archangel of binah l)yqpc raphael: archangel of air (lit. ghealing of god h) l)pr rod (ps. 23:4 +b# 312 to renew (hence a new moon, a month #dx west (hence our gmoor h: gperson living in the west h, as from the arabic gmaghrabi h> gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w formation hrycy a vision of splendour hgwnh h)rm cave hr(m 316 bound, imprisoned #wbx green qwry a bundle, handful rmw( punishing iniquity, visiting sin nw( dqwp) perfumed )r+wq to worship, bow down xx# 317 is sown, is s

handful rmw( punishing iniquity, visiting sin nw( dqwp) perfumed )r+wq to worship, bow down xx# 317 is sown, is scattered (ps. 97:11) m(rz dry, parched; withered h#by iron (ch) lzrp hoariness hby# coronzom (as spelt in dee fs ms; cf. 333) mznrk 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: name of enoch, and of metatron r(n the friends my(r thorn; enclosure k# 322 lamb; to subdue #bk middle line y(cm)h wq hebrews (as 282) myrb( 323 long-absent brother qwxr x) uranus (referred to chokmah) swnrw) 324 (metatron (q.v) spelt with yod after mem; it denotes shekinah) nwr++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vi

granate *nwmyr 957 sumptuous ointment, oil of magnificence twbr )x#m 960 silver trumpets psk twrcwcx habitations *nyrwdm horns *mynrq women, wives *my#n intelligences *mylk# years; two *myn# 963 achad: unity (spelt in full :d:x) garland, crown; a little wreath hr( tr( 964 a memorial of jubilation (lit. gof shouting h; note root rkz, 227 q.v, showing phallic nature of this gmemorial h) h(wrt nwrkz metatron: the archangel of kether (cf. 224 *nwr++m 966 punishing iniquity, visiting sin *nw( dqwp alterations *mywn# 968 song-maidens; muses ry# twnb 969 cancer: a crab *n+rs 970 a tree *c( 971 shem ha-mephorasch: the divided name: the 72-fold name of god #rwpmh m# a temporal order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod af

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

nsu. seat yourself with your hands on your knees, like an enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very forcibly, in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i we

ALEISTER CROWLEY THE QABALAH

al values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the

ALEISTER CROWLEY EQ I 5

cal values of the letters of the words rvch alhim, ruach elohim, the spirit of elohim; and it is there fore a symbol of the spirit of elohim. for= 200, v= 6, ch= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly, the words achd, achad, unity, one, and ahbh, ahebah, love, each= 13; for a =1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, shdi, shaddai, each make 314;3 so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says "my name is in him" with regard to gematria of phases (gen. xlix. 10, iba shilh, yeba shiloh "sjhiloh shall come= 358, which is the numeration of the

ook the name of prosper rugere. these have all a christian tendency, 72 and by their means prosper converted another jew, who had previously been bitterly opposed 1 weh note: plagiarized entire from ginsburg's "the kabbalah. 2 weh note: better: his purported translation of three of the more obscure books of the zohar. 3 weh note: this observation led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my f

ALEISTER CROWLEY EQUINOX EQ I 2 2

d arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouerist. 20 thoth is one of the invisible officers. all then rise and the candidate rep

herein naught but terror and obscurity; unto him it is but the darkness of the darkness; and he is but as a drunken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemon" and the great angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not as yet canst thou bear the dazzling radiance of that light! return, for thou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right h

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

ods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden daw

AN INTRO TO STUDY OF THE KABALAH

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

BLAVATSKY H P ANTHROPOGENESIS

bode of pure spirits; the second, the world of formation, or jetzira, the habitat of the angels who sent forth the third, or world of action, the asiatic world, which is the earth or our world; and yet it is said of it that this world, also called kliphoth, containing the (six other) spheres[[hebrew, and matter, is the residence of the "prince of darkness" this is as clearly stated as can be; for metatron, the angel of the second or briatic world, means messenger[[angelos, angel, called the great teacher; and under him are the angels of the third world, jetzira, whose ten and seven classes are the sephiroth* of whom it is said that "they inhabit and vivify this world as essential entities and intelligences, whose correlatives and contraries inhabit the third or asiatic world" these "contra

s, or the bearer of divine creative wisdom, taught mankind to become creators in their turn* they[[footnote(s* foh-tchou, literally, in chinese meaning buddha's lord, or the teacher of the doctrines of buddha-foh* this mountain is situated south-west of china, almost between china and tibet* let the reader be reminded that in the zohar, and also in all the kabalistic works, it is maintained that "metatron united to shekinah (or shekinah as the veil (grace[[footnote continued on next page[[vol. 2, page] 216 the secret doctrine. never realised that the cross was an evolution from the "tree and the serpent" and thus became the salvation of mankind. by this it would become the very first fundamental symbol of creative cause, applying to geometry, to numbers, to astronomy, to measure and to ani

for ever being cheated. it is by this tantalizing process of a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is

th but one, and yet being two, a mystery which seemed to us unsolvable before we had studied the doctrine of the mazdean ferouers, and learnt that the ferouer was the spiritual potency, at once image, face, and the guardian of the soul which finally assimilates the ferouer (memoires a l'academie, vol. v, p. 516) this is almost correct. among other absurdities, the kabalists maintain that the word metatron being divided into[[meta, thronon, means near the throne. it means quite the reverse, as meta means "beyond" and not "near" this is of great importance in our argument. st. michael, then, the quis ut deus, is the translator, so to speak, of the invisible world into the visible and the objective. they maintain, furthermore, along with the roman catholic church, that in the biblical and chr

abbe caron. the roman catholics, and especially their kabalists, know better; and it is they who explain to the world this duality, which affords to them the means of glorifying the chosen ones of the church, and of rejecting and anathematizing all those gods who may be in the way of their dogmas. thus the same titles and the same names are given in turn to god and the archangel. both are called metatron "both have the name of jehovah applied to them when they speak one in the other (sic) as, according to the zohar, the term signifies equally "the master and the ambassador" both are the angel of the face, because, as we are informed, if, on the one hand, the "word" is called "the face (or the presence) and the image of the substance of god" on the other "when[[footnote(s[[footnote continu

BLAVATSKY H P COSMOGENESIS

en some orators. this "fire" is spoken of in all the hindu books, as also in the kabalistic works. the zohar explains it as the "white hidden fire, in the resha trivrah (the white head, whose will causes the fiery fluid to flow in 370 currents in every direction of the universe. it is identical with the "serpent that runs with 370 leaps" of the siphrah dzenioota, which, when the "perfect man" the metatron, is raised, i.e, when the divine man indwells in the animal man, it, the serpent, becomes three spirits, that is to say, is atma-buddhi-manas, in our theosophical phraseology (vide part ii. in vol. ii, 3 "the many meanings of the war in heaven) spirit, then, or cosmic ideation, and cosmic substance- one of whose principles is ether- are one, and include the elements, in the sense st. paul

BOOK OF BLACK SERPENT

nt these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant of his house is metatron naar, the angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or "archons; their names are radweriel; he is the c lestial scribe; rahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the

CHRONOLOGIA RORISPERGIUS

th century. turned to rashi for biblical interpretation. 1270 thomas aquinas is sympathetic to the idea of alchemical transmution in his summa theologia. 1270-1348 abner de burgos(aka alfonso de valladolid) proof of the trinity based on the tetragrammaton. experimented with letter combinations in visions; wrote "moreh sedek: conceptions of shekinah and shi'ur komah(measure of the body).identifies metatron with the son in the trinity. hokhmah, binah, and da'at as christological trinity. 1271 mongols conquered the area around harran. they deported the populace of the city, walled up the city gates, and left it. r. baruch torgami in barcelona, teacher of abraham abulafia. his circle had access to al-gazali's description of sufism contributing to the crystalization of prophetic kabbalah. wrote

DION FORTUNE MYSTICAL QABALA

these catalogues of beings were originally given to the world by isaiah, ezekiel, and various mediaeval rabbis, it may justly be held that the copyright in them has lapsed owing to the passage of time. in any case such ownership as there may be in these ideas is vested in the original author and not in any subsequent commentator, and that author, according to the qabalah itself, is the archangel metatron. 23. much that was once common knowledge has been gathered up and confined under the initiate's oath of secrecy. it is crowley's jibe at his teachers that they bound him to secrecy with terrible oaths and then "confided the hebrew alphabet to his safe keeping" 24. the philosophy of the qabalah is the esotericism of the west. in it we find such a cosmogony as is found in the stanzas of dyz

d it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the s

les all things according to his supreme and unquestioned will. in other words, it is the nature of kether that conditions all things, because all things are evolved from it. bearded he is, because in the curious symbolism of the rabbis every hair of his beard has significance. 20. the manifestation of the forces of kether in briah, the world of archetypal mind, is said to be through the archangel metatron, the prince of countenances, who tradition avers was the teacher of moses. the sepher yetzirah says of the tenth path, malkuth, that "it causes an influence to flow from the prince of countenances, the archangel of kether, and is the solirce of illumination of all the lights of the universe" thus plainly do we learn that not only does spirit flow out into manifestation in matter, but matt

stical qabala page 198 83. thdse who call upon the name of adonai call upon god made manifest in nature, which is the aspect of god adored by initiates of the nature mysteries, whether dionysian or isiac-which concern the different ways of opening super-consciousness via subconsciousness. 84. the archangel is the great angel sandalphon, who is sometimes called by qabalists the dark angel; whereas metatron, the angel of the countenance, is the bright angel. these two angels are held to stand behind the right and left shoulders of the soul in its hours of crisis. they might be taken to represent good and bad karma. it is in reference to the function of sandalphon as the dark angel presiding over the karmic debt that malkuth is called the gate of justice and the gate of tears. it has been sai

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

unwin, 1951. cooper, wendy. hair: sex society symbolism. london: aldus book, 1971. hajoth hakados according to the mystical teachings of the kabala, one of the spheres of angels by whose agency jehovah s providence is spread. it was believed that these angels inhabited one of the hierarchies named jehovah, and that the simple essence of the divinity flowed through the hajoth hakados to the angel metatron and to the ministering spirit reschith hajalalim. hal a moslem term meaning now, given to a condition of mystical ecstasy often involving violent physical activity, such as wild dancing, shouting, or even foaming at the mouth. hal sometimes ensues when extremely devout and emotional moslems visit the grave of a famous saint. hag of the dribble encyclopedia of occultism& parapsychology. 5t

hy, questions and answers. oceanside, calif: rosicrucian fellowship, 1922. simplified scientific astrology. oceanside, calif: rosicrucian fellowship, 1928. hekalot according to the jewish mysticism of the kabala, the zohar, the seven halls of the world of yetsirah, the divine halls into which the seekers for the chariot( merkabah) strive to enter. here dwell the angels, presided over by the angel metatron, as well as the souls of men not especially noted for their piety (the souls of the pious dwell in the world of beriah) hel (or hela) in teutonic mythology, the goddess of death, one of the offspring of loki and the giantess angurbodi. the gods became alarmed at her and the other monsters that were coming to life in jotunheim, so all-father advised that they be brought before him. hel was

e being. kabalistic cosmology posits the existence of four different worlds, each forming a sephirotic system of a decade of emanations generated thusly: from the world of emanations, or the heavenly man, came a direct emanation from the en soph. from the emanation was produced the world of creation, or the briatic world of pure nature, less spiritual than the world of the heavenly man. the angel metatron inhabited the briatic world and constituted a world of pure spirit. he governed the visible world and guided the revolutions of the planets. from the world of pure nature was created the world of formation or the yetziratic world, the abode of angels. finally, from these three worlds emanate the world of action or matter, the dwelling of evil spirits. it is said to contain ten hells, each

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ic mirror used for divination. various magical signs and devices have been attributed to the biblical solomon, but they were derived from folk legends rather than any statements in the hebrew bible. the mirror of solomon is constructed from a shining and well-polished plate of fine steel, slightly concave. the blood of a white pigeon is inscribed at the four corners with the names jehovah, eloym, metatron, and adonay. the newly constructed mirror is placed in a clean and white cloth. its owner, when beholding a new moon during the first hour after sunset, would repeat a prayer that the angel anael might command and ordain his companions to act as they are instructed, that is, to assist the operator in divining from the mirror. he or she would then cast a suitable perfume upon burning coals

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ads and slanted eyes. their home planet is in the constellation scorpio. they are active in abductions and mutilation of cattle and other animals in western states. see also: abductions by ufos; contactees; olliana olliana alliano further reading sprinkle, r. leo, ed, 1982. proceedings: rocky mountain conference on ufo investigation. laramie, wy: school of extended studies, university of wyoming. metatron metatron is a divine interface between god and the outer worlds meaning us on the outer layers of physical creation the hardened shell around the cosmic egg of light (arvey, 1994. metatronic energy is transmitted once a week to the earth, and seekers can gain access to it if they are attuned to the proper frequency. much of the information metatron sends is of a densely technical nature

t (arvey, 1994. metatronic energy is transmitted once a week to the earth, and seekers can gain access to it if they are attuned to the proper frequency. much of the information metatron sends is of a densely technical nature. a good part of the channeled material comes through james j. hurtak, who records it in the book of knowledge: the keys of enoch (1982. hurtak, however, is far from the only metatron channeler. the most famous communicant with metatron is the rock guitarist carlos santana. santana claims that metatron was responsible for the restoration of his career in 1999 and 2000. during a meditation session metatron told him, we want to hook you back to the radio-airwave frequency and to reconnect the molecules to the light, presumably meaning renewed airplay and popular attentio

communicant with metatron is the rock guitarist carlos santana. santana claims that metatron was responsible for the restoration of his career in 1999 and 2000. during a meditation session metatron told him, we want to hook you back to the radio-airwave frequency and to reconnect the molecules to the light, presumably meaning renewed airplay and popular attention (gates and gordon, 2000. the name metatron comes out of traditional jewish mysticism, where metatron is depicted as an archangel, perhaps the highest of them all. some mystics believe that on earth he was the prophet enoch whom god took directly to heaven without the transi- metatron 173 tional detail of dying. other sources assert that it was he who led the israelites through the wilderness after the exodus. further reading arvey

t of traditional jewish mysticism, where metatron is depicted as an archangel, perhaps the highest of them all. some mystics believe that on earth he was the prophet enoch whom god took directly to heaven without the transi- metatron 173 tional detail of dying. other sources assert that it was he who led the israelites through the wilderness after the exodus. further reading arvey, michael, 1994. metatron. http//www.spiritweb. org/spirit/metatron-arvey.html. davidson, gustav, 1967. a dictionary of angels.new york: free press. gates, david, and devin gordon, 2000. smooth as santana. newsweek (february 14: 66 67. gilmore, robert and laurie, eds, n.d. the ascension is life lived from joy. http//www.nitehawk. com/daydove/25metatr.html. hurtak, james j, 1982. the book of knowledge: the keys of

nchise as one can find in the united states today (brown, 1997. according to michael, the foundation states, we agree to come into each lifetime with a basic role that we play to best support the world around us. in addition to this role, we have numerous overleaves or personality traits that we choose to play from( who is michael? n.d. 174 michael carlos santana, the most famous communicant with metatron, performing in munich, germany, may 2000 (afp/corbis) see also: channeling further reading brown, michael f, 1997. the channeling zone: american spirituality in an anxious age. cambridge, ma: harvard university press. melton, j. gordon, 1996. encyclopedia of american religions. fifth edition. detroit, mi: gale research. who is michael? n.d. http//amt.to/mef/mchan. html. ya r b ro, chelsea

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important 3' 8: h" 2: 2 2:e 8% not to confuse enoch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah

less influenced by them.18 the translations of the three books of enoch had been long out of print by the time the work of the chariot trust republished them in the early 1970 s. the texts address a wide range of topics. there are numerous messianic references, extensive angeologies and demonologies, elaborate descriptions of the various heavens and hells, lists of divine names, lists of names of metatron, and allusions to mystical states associated with ascending the tree. the most prominent merkabah sections describe the ascension and transformation of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the ta

. the four directional sefiroth east, west, north, and south are called the legs of the throne. as shown in the diagram below, hebrew letters, divine names e.g. gadol, gabor, archangels, three animals and man, and patriarchs are imputed to the four legs. the inner court is connected to the legs via double hebrew letters, with which are associated ofanim (high level angels close to the throne) and metatron( operations manager of the universe. the directional sefiroth are connected among one another via the simple hebrew letters, which are called the wings of the chayot. the two central column directional sefiroth on the chariot shadai tree are called firmament and abyss. trees of life: oth er qabalistic sources, oth er mystical traditions' 8: h" 2: 2 2:e 8% 2 f 0# chariot shadhai (ezekiel

dananda, sri ramakrishna math, madras, p. 386-389. 11 torah b reshith 4:17. 12 the ascension and transformation of enoch ben yared is vaguely alluded to in torah b reshith 5:24, and related in detail in i enoch, the first of the two remaining books of enochian literature traced to the reign of sheba in ethiopia. i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought a

noch and ii enoch; h.oldeburg s translation and hebrew text of iii enoch; and an original translation of the sh ir qoma. 18 r.h. charles discusses the influence of the enochian literature upon the new testament authors in the introduction to his translations of i enoch and ii enoch. on an additional note, it is very likely that the urantia book was largely based on the books of enoch. 19 the name metatron ]vroom is unusual for its two consecutive central letter tets. the ascension and transformation of enoch into metatron is a primary topic in i enoch. metatron is also frequently called the prince of the presence and the youth. e "h 3 20 raziel hagadol, i.e. the archangel raziel, is described as the keeper of the secrets or mysteries. the earliest extant edition of the sefer raziel is the

name and form. mayim (hebrew: the element of water corresponding to the mother letter mem. mazal (hebrew: fate: the law of cause and effect, synonymous with karma in hindu system. menorah (hebrew: candle holder used during the eight days of chanukah, symbolizing the tree of life. merkabah (hebrew: chariot: an allusion to the tree of life in general, and especially the sefiroth of the inner court. metatron (hebrew: name given to enoch ben yared when he ascended and walked with elohim; name for operational manager of this small face universe. 4' 8: h" 2: 2 2:e 8% middle tan (chinese: middle of three primary centers on the taoist tree of life corresponding to the thoracic center, the sefirah beauty/last, and the anahata chakra. mishnah (hebrew: oral teaching: a collection of oral laws redacte

a spiritual preceptor within the context of a specific chain of transmission. nabiyim (hebrew: prophets: the books of the prophets in the tanakh. nafsiya latifa (arabic: the lower abdominal center on the sufi tree. corresponds to the sefirah foundation/below on the qabalistic tree, the svadisthana chakra on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness in the roots of the

FULLER J F C SECRET WISDOM OF THE QABALAH

hered 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, the letters of whose name equal in numerical value those of shaddai, namely 314. behold, i send an angel before thee, to keep thee in the way, and to bring thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. 20 the tree of life. the ten sephiroth when c

e ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent t

of angels, that is of intelligences. this task is a highly complex one, for it is wrapped up in the principle of necessity, because outside the no-thing, deity is not a free agent. as we have seen in the last chapter, adam qadmon- that is deity in the form of the archetypal man, the great seal, and consequently the great mystery- by a process of inversion, that is of fall or reflection, be-comes metatron in the briatic world; and then metatron by a similar process becomes sammael in the yetziratic world. in this world sammael's clouds of angels are the horses of tetragrammaton which bring yhvh into egypt, that is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of ang

nto discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simpl

e in the present dispensation is cut short through the influence of the evil serpent, whose dominion is symbolized by the darkened moon h. 11 the mention of the gevil serpent h presupposes the existence of a ggood serpent h- the serpent of yetzirah. to simplify this problem it is necessary to enter more deeply into the idea of the fall. sammael of necessity revolts against deity, as symbolized by metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the so

ught forth the ten sephiroth of briah, and from the energy of these ten of briah sparkled forth the scintillations of the world yetzirah, and through these the ten sephiroth of the world assiah were sealed. 14 secret wisdom of the qabalah page 40 these are the seals of st. john's apocalypse. thus it is disclosed to us that the god of assiah is the reversed sammael of yetzirah, who is the reversed metatron of briah, who is the reversed adam qadmon of atziluth. in brief, sammael in assiah is the reversed adam qadmon three times removed; he is the gdark shadow of the manifestation of the great androgene of good h. 15 he is metatron in an active form, just as when in yetzirah he is metatron in a passive form- the serpent above and the serpent below. he is tetragrammaton reversed; and this was

(e) the male swastika. the 17 squares of the swastika refer to iao, whose numerical value is 17. secret wisdom of the qabalah page 42 in the first chapter of genesis is depicted the fall of the yetziratic deity through inversion due to reflection; the glory of this deity, that is the shekinah within it, being the agent which renders the formation of a simulacrum possible. according to the zohar, metatron gsets all his legions in motion by the power of a single letter [shin] h.21 this was the spoken word tetragrammaton, which created light, when the yetziratic emanation moved upon the face of the waters (the luminous mirror) and proclaimed gyehe aur h (value 222, glet there be light h (illumination. in proclaiming it, the shekinah, astral light, ether, or by whatever name the reader choose

he upper ten sephiroth. it answers to the intellectual, the brain, and is in the upper inner emanated heaven. it also answers to the holy upper neshamah soul. 10 as regards the next three, myer is more than unreliable, for he is misleading; consequently we will rely on our own interpretation: each is, a shadow or lower appearance of the one above; the second being attributed to the briatic world, metatron, and the rua h; the third to the yetziratic world, sammael, and the nephesh; the fourth to the assiatic world, yhvh, and the hayah (or hay-yah- the supernal man of genesis i, 26. together they represent the grand personality or great universal man, the synthesis of adam qadmon in the four worlds. in the world of assiah, adam qadmon is the symbolical reflection of god, not on the illuminat

introductory remarks. secret wisdom of the qabalah page 53 diagram 4: the good and evil pentagrams secret wisdom of the qabalah page 54 the messianic redemption. to begin with there is no serpent; then one serpent; lastly two forms of one serpent, that is a serpent possessing two complementary energies which when balanced cause its immediate destruction. these two energies, or powers, are called metatron and sammael; and in the name of tetragrammaton they are symbolized by the od and the vau- the serpent coiled up or passive and the serpent erect or active. the first represents the creative energy and the second actual movement or change. these two serpents are the guardians of those forces which man calls good and evil; they are, as we have already mentioned, symbolized by yakhin and boa

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe

GILBERT THE MAGICAL MASON

, bereshith rabba. we shall now consider the more purely rabbinic notions which have no support among the christian teachers. rabbi jochanan says angels were created on the second day. rabbi chanina allots them to the fifth day of creation. rabbi bechai asserts that angels are of an ephermeral nature, created from the river dinor, a stream of fire, and perishing daily; except michael and gabriel, metatron and sandalphon who remain in glory and their names are never changed.inthe work of bartolocci i. 267, are given the following names as of the classes of angels according to the teaching of the most learned of the rabbis; chaioth hakodesh, ophanium, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim and ishim. seven firmaments are described by name as their several dwelli

without their knowledge; after which the angels then agreed that as man had been created it was his duty to be virtuous.injalkutchadash it is stated that there is nothing in the worid which has not its angel by whose words and laws it is directed. in aur chadash we are told that each man has a guardianangel-mashal-whorepeats to god in heaven the prayers of the man here below; also that achtariel, metatron and sandal255 phon in the reahn above weave garlands of human prayers, but only of such as have been madeinthe hebrew tongue. metatron is the highest angel before god and specially represents his power. he it was who led the israelites out ofangels129egypt; for god has said my name is in him. this is explained by the methods of gematria and temurathus-shadai,almighty is sh=300,d=4,1=10, t

GILBERT THE SORCERER AND HIS APPRENTICE

ds. 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 on. the first form is the more usual. in the second form the cha

GREY W G CONDENSATION OF KABBALAH

m still further, let us look over them again through their four-fold assembly system. the initial step is: 0 non-existence, limitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel ra

dlines, where dreams develop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. formed by the angel order of the keruvim (winged bulls. expressed by the life-elements of earth, air, fire and water( olam ha- yesodot- the sphere of the elements, the opposite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the

ISIS UNVEILED

logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf t

s hierophanta could prove the legitimacy of their claims and the verity (rf thor doctrines, whereas now, beueiwrs must be content with blind faith. while the kabalists called this mysterious and rare occurrence of the union of spirit with the mortal charge entrusted to its care, the 'descent of the angel gabriel (the latter being a kind of generic name for it, the meaaenger of life, and the angel metatron; and while the nasaienes termed the same abel-zivo* the deugatut sent by the lord of celsitude, it waa universally known as the 'anointed spirit' thus it is the acceptation of this doctrine which caused the gnostics to miuntain that jesus was a man ovnshadowed by the christos or mes- senger of life, and that his despairing cry from the cross eloi, eloi, lama sabachuiani, was wrung from hi

ient of the world. abatur is the 'father' who creates the first adam, who creates in his turn the second. abatur opens a gate and walks to the dark water (chaos, and looking down into it, the darkness refiects the image of himself. and lo! a son is formed the logos or demiurge; fetahu, who is the builder of the material world, is called into existence. according to the gnostic dogma, this was the metatron, the archangel gabriel, or mes- senger of life; or, as the biblical allegoiy has it, the androgynous adam- kadmon ag^n, the son who, with his father's spirit, produces the anointed, or adam before his fall. when svayambh, the 'lord who exists through himself' feela impelled to manifest himself, he is thus described in the hindi! sacred books "having been impelled to produce various beings

whole world; but that rock was old, having a gate hewn out of it, and the hew- ing out of the gate seemed to me to be recent* in the zokar we find "to 40,000 superior worlds the white of the skull of his head [of the most sacred ancient in abgamditu] is extended. when ze'ir [the first reflexion and image of his father, the ancient of the ancient] will, through the mystery of the seventy names of metatron, deacendintoyetztrah [the third world, he will open a new gate .the spiritus decisorius will cut and divide the garment [shekhinah] into two parts. at the coming of king messiah, from the sacred cubical stone of the temple a white light will be arising during forty days. this will expand until it endoaea the whole world. at that time king messiah will allow himself to be revealed, and wil

KNOWLEDGE LECTURE TWO

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

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

LIBER 777

21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj chashmalim wxr lkyh h. ratzon 7 \yhla laysw usiel \yklm malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the

where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god

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

LIBER LVII

al values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ommunicated the secrets to adam, so that through the knowledge gained from an understanding of its principles fallen humanity might regain its lost a estate. the angel raziel was dispatched from heaven to instruct adam in the mysteries of the qabbalah. different angels were employed to initiate the succeeding patriarchs in this difficult science. tophiel was the teacher of shem, raphael of isaac, metatron of moses, and michael of david (see faiths of the world) christian d. ginsburg has written "from adam it passed over to noah, and then to abraham, the friend of god, who emigrated with it to egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. it was in this way that the egyptians obtained some knowledge of it, and the other eastern nations could introduce

ally the ten atziluthic powers reflected into the substance of the briatic world. b 1 is the ruler of this world, for it contains all the other rings of its own world and also the rings of the third and fourth worlds, c and d. in the world of briah the ten spheres of light are called the archangels of briah. their order and powers are as follows: from a 10 came b 1, the second crown; it is called metatron, the angel of the presence. from b 1 came b 2, the second wisdom; it is called raziel, the herald of deity who revealed the mysteries of qabbalah to adam. from b 2 carne b 3, the second understanding; it is called tsaphkiel, the contemplation of god. from b 3 came b 4' the second mercy; it is called tsadkiel, the justice of god. from b 4 came b 5, the second severity; it is called samael

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

rubim, and ishim; and by, and in the sacred name of twelve letters of which each letter is the name of an angel, and the letters of the name are aleph, beth, beth, nun, vau, resh, vau, cheth, he, qoph, daleth, shin. by these names therefore, and by all the other holy names, we conjure ye and we exorcise ye; by the angel zechiel; by the angel duchiel; by the angel donachiel; and by the great angel metatron, who is the prince of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into th

lowing (see figure 5) after which thou shalt re-place the skull in proper position. thou shalt then write upon a small strip of the skin of a frog or toad which thou shalt have killed, the following words and characters (see figure 6) thou shalt then go and suspend the said figure by one of thy hairs from the vault of a cavern at the hour of midnight, and burning incense under it, thou shalt say: metatron, melekh, beroth, noth, venibbeth, mach, and all ye, i conjure thee o figure of wax, by the living god, that by the virtue of these characters and words, thou render me invisible, wherever i may bear thee with me. amen. and after having burned incense again under it, thou shalt bury it in the same place in a small deal box, and every time that thou wishest to pass or enter into any place w

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ceit and error, so that it may be of virtue and efficacy to write all that i desire. amen. after this thou shalt sharpen it with the penknife of the art, perfume it, sprinkle it, and place it aside in a silken cloth. thou shalt have an inkstand made of earth or any convenient matter, and in the day and hour of mercury thou shalt engrave thereon with the burin of art these names: yod, he, vau, he, metatron, iah iah iah, qadosch, elohim tzabaoth (see figure 85; and in putting the ink therein thou shalt say: i exorcise thee, o creature of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by thine aid. as it sometimes happeneth that it is necessary to wr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

r land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

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

MORALS AND DOGMA

ected" the allusion of the ritual, here, is obviously to the four worlds of the kabalah. the ten sephiroth of the world briah proceed from malakoth, the last of the ten emanations of the world aziluth; the ten sephiroth of the world yezirah, from malakoth of briah; and the ten of the world asian, from malakoth of yezirah. the pass-word of the degree is given as _metralon, which is a corruption of metatron, the cherub, who and sandalphon are in the kabalah the chief of the angels. the active and passive symbols are the male and female. the ritual continues "it is thereby evident that, in the great work, we must employ ten parts of philosophical mercury to one of sun or moon "this is attained by _solution_ and _coagulation. these words mean that we must dissolve the body and coagulate the sp

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

chot 8b. 5 it could be that the proper translation of chatzot here is midday, and refers to the fact that some consider it preferable to read the torah portion after midday on friday, but the context of the rest of the passage seems to indicate that gmidnight h is intended. 6 midrash talpiot, s.v. chanoch. 7 genesis 5. the arizal on parashat noach (2) 31 him into an angel (specifically, the angel metatron8. metatron occupies a pivotal position in the hierarchy of angels, and serves, among other things, to protect the realms of holiness from the forces of evil. the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order

the word for gshoe h in hebrew (na fal or min fal) is derived from the root meaning gto close h or gto lock. h the foot is the interface between man and the earth, or allegorically between holiness and mundane non-holiness. in order that man not be injured by the stones and thorns on the earth, he wears a shoe to protect his foot. thus, enoch, both in his earthly life and in his celestial life as metatron, is involved in rectifying adam fs sin by protecting man from the injuries and dangers of evil. he was able to protect the light of the world of beriah from exposure to evil, but not any lower level. but about the world of yetzirah it says: gand abimelech looked in through the window. h9 when he was staying in the land of the philistines, isaac told the ruler, abimelech, that rebecca was

r needs] whatever they require, for g-d the creator already endowed them with all the energy they require, each one for its time, when he created them. the six sefirot are the channels through which divine beneficence flows into the world. 12 psalms 90:4. 13 sanhedrin 97a. 14 2:89b. 15 psalms 139:16. 16 genesis 47:29. 17 1 kings 2:1. the arizal on parashat vayeitzei 152 now, the name of the angel metatron,18 who is called gthe minister of the world, h is composed of six letters. these are the six extremities [as they are projected] within him, which are the six powers [manifest] as the six [supernal] days we have mentioned. the affairs of the world overall are conducted by him, for he is the minister of the world, even though the aforementioned [supernal] days are superior [to him. this is

rn the world. binah is the power to differentiate between details and implications of concepts in order to accept or reject them as truth. the world is governed by these strict laws of nature, and therefore the name elokim is used exclusively in the primary account of creation [in contrast] the six extremities of z feir anpin are the ones who conduct the affairs of the world. thus, the sefirot of metatron (who personifies z feir anpin) are of a lower order than the source of the emotions within binah. this is why [the matron] asked gwhat does he do, h meaning, gi already know there is much to occupy him, such as feeding the world efrom the horns of the re feim, f etc. but all this is taken care of by the supernal days h.as we mentioned. gwhereas he himself, the creator, h.i.e, the supernal

, six millennia. this is also why he told her that gthe holy one, blessed be he, sits c. h he did not mean to imply that g-d literally sits, g-d forbid, for [g-d is not corporeal and] the concepts of standing and sitting do not apply to him. rather, the intention was to answer her statement that g-d gsits, h i.e, is idle [being free] from [running] all the details [of life, these being handled by metatron, as we said. 18 recall that it is customary not to pronounce the names of angels that are not also names of people. the arizal on parashat vayeitzei 153 this is the meaning of his statement that gthe holy one, blessed be he, h. i.e, he himself. gsits h.i.e, occupies himself solely with. gmaking matches. h so, whereas the day-to-day running of the world is handled by g-d fs underling, meta

n exodus 25:11. 2 genesis 11:31. 3 rashi ad loc. the arizal on parashat terumah (2) 340 framed top and bottom by elements of gevurah. this is because this structure is limited by the paramaters of human rationality and intellect. gold, a reddish color, signifies gevurah. know also, that the shechinah in atzilut becomes vested in keter [of beriah, and these are the three arks: akatriel4 in beriah, metatron in yetzirah, and sandalfon in asiyah. in a famous passage of the zohar, it is stated that binah of atzilut gnests h in beriah, z feir anpin gnests h in yetzirah, and nukva gnests h in asiyah. this means that the levels of consciousness denoted by the three lower worlds derives from these partzufim in atzilut. binah is intellect; thus, the divine consciousness that defines the world of ber

ng principles of the three lower worlds. this occurs first through the shechinah (malchut of atzilut, the expression of divine consciousness in the lower worlds) being vested in the keter of beriah, since keter is synonymous with will, specifically, the will to become manifest throughout the world. therefore, when the word for gark h (aron[ c] produces the numerical value of akatriel plus that of metatron plus that of sandalfon. aron: alef-reish-vav-nun. taking alef as 1000, this gives 1000+ 200+ 6+ 50= 1256. akatriel: alef-kaf-tav-reish-yud-alef-lamed= 1+ 20+ 400+ 200+ 10+ 1+ 30= 662. metatron: mem-tet-tet-reish-vav-nun= 40+ 9+ 9+ 200+ 6+ 50= 314 sandalfon: samech-nun-dalet-pei-vav-nun= 60+ 50+ 4+ 30+ 80+ 6+ 50= 280 662+ 314+ 280= 1256 now, even though we said that the ark embodies three

es the calculation from 560 to 580. below them are the chayot, in yetzirah. there are four chayot, in this order: netzach is included within chesed, hod is included in gevurah, yesod is included in tiferet.this is three. the fourth is malchut, which issues from the back of tiferet; it is the fourth chayah [the names of the chayot are] michael, gabriel, nuriel, and raphael. they are all aspects of metatron, for he is the main chayah, while these [four] others are manifestations of him. they are the six extremities, which are the six vav fs, whose combined numerical value is 36. the seraphim are above them, as it is written, gseraphim were standing above him. h5 the word for ghim h in this verse is lo (lamed-vav, whose numerical value is (30+ 6) 36. thus, the verse may be read, gthe seraphim

r but also possesses a brilliance and shine. it therefore is seen as the idealized, or holy, red. now, the numerical value of the word for ark (aron) plus the kolel equals the numerical value of the word haran. aron: alef-reish-vav-nun= 1+ 200+ 6+ 50= 257. furthermore, if we take the alef of aron to equal 1000, the numerical value of aron is the same as the combined numerical values of akatriel,2 metatron, and sandalfon. aron: alef= 1000, reish= 200, vav= 6, nun= 50; 1000+ 200+ 6+ 50= 1256. 1 exodus 37:1. 2 these three names are names of angels. it is customary not to pronounce names of angels (unless these names are also used for people, e.g, michael, gabriel, raphael, etc. the arizal on parashat vayakhel (2) 400 akatriel= 662, metatron= 314, sandalfon= 280; 662+ 314+ 280= 1256. as mentio

it, and they only descended there in order to elevate the seven kings. thus, what happens on the sabbath is not an gascent h to a level higher than the native level, but just a return to normality after the exceptional, unusual situation on the weekdays. you can understand all this [better] based on what we explained in our exposition on adam, that is, how he was originally on a higher level than metatron2 is now. based on this, you will understand that when creation first occurred the worlds were [naturally] on the level that they reach nowadays only on the sabbath. metatron is the highest angel. 2 as we have mentioned previously, it is customary not to pronounce fully names of angels that are not also names used for people. thus, metatron is usually abbreviated in speech to gmetat. h the

in the zohar: ghe is in netzach and she is in hod. h9[ c] the pomegranate originates in hod, and thus numerical value of the word for pomegranate [rimon, plus the kolel] is the same as that of the angel nuriel.10 rimon: reish-mem-vav-nun= 200+ 40+ 6+ 50= 296; 296+ 1= 297. nuriel: nun-vav-reish-yud-alef-lamed= 50+ 6+ 200+ 10+ 1+ 30= 297. this word [rimon] is also the same as the name of the angel metatron when we remove the two letters tet in its middle.these being the numerical value of galive h [chai, referring to the inner life-force of the pomegranate.leaving a mem to the right and reish-vav-nun to the left. metatron is spelled mem-tet-tet-reish-vav-nun. thus, it can be seen that removing the two tet fs in the middle leaves the letters that are used to spell rimon. the mem is to the ri

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

, and translated 'the breaker of foundations' i am pretty certain that this is a mistake no doubt due to a printefs error in reproducing "ch" in place of "gh" the latter being intended for "ayin" according to some older systems of transliteration) the divine names attributed to the sephiroth no. of divinnea me archangelnica me choiro f angels sephirah (atziluth -bria h (yetsirah) 1. kether eheieh metatron chayoth ha-qadesh n'nx ]i-ibbd w73n ni'n 2. chokrnah yah raziel auphanirn 3' yn't7 t3'1181n 3. binah yhvh elohim tzaphqiel al;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i

, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called rashith ha-gilgalim-the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the &t of life in all things and filleth the whole universe. and eheieh is the name of the divine essence in kether; and its archangel is the prince of countenances-metatron or metraton, he who bringeth others before the face of god. and the name of its order of angels is called chaioth ha-qadesh, the holy living creatures, which are also called the order of seraphim. in chokrnah is a cloud-like grey which containeth various <194> colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant gl

he tenth sephirah malkuth, and it has about it seven columns, and the four splendours 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 evil is called the archangel samael, and between them lies the the golden dawn: volume ii book two hiero hiero hiero straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. k m ta kes his place in front of neophyte, leads him i

s drunken men stumbling in the darkness. return, for thou canst not pass by. kerux leads neo. back as he came, to between the pillars. let the neophyte enter the pathway of good. k m lea ds neophyte s. e, and halts opposite hegemon, stepping aside from before neo. whence comest thou? i come from between the piars, and i seek the light of the hidden knowledge in the name of adonai. the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kenu: turns and leads neophyte back between the pillars. let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to t

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

hree holy women at the foot of the cross. the tenth path of the sepher yetsirah which answereth to malkuth is called "the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendour of all the lights (the zohar me-ouroth) and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater. before you can be eligible for advancement to the next grade of= a,yo u will be required to pass an examination in certain subjects. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, no* the officer in charge. closing fratres and sorores, assist me to close this temple in the= grade of zelator. all rise. frater kerux

roth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars further represent the two kerubim of the ark- the right, metatron, male- and the left, sandalphon, female. theoricus ritual 163 above them ever burn the lamps of their spiritual essence, of which they are partakers in the eternal uncreated one. hierophant stands in the sign of theoricus. glory be unto thee, lord of the land of life, for thy splendour filleth the universe. afrer a sho pause, hierophant comes to the west of the altar, and says: the= 6 9 g

graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringinginto operation the link with the solar light. notes on the' opening exordium of "z" the great tho-0th is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel metatron. it is the archangel of kether in the briatic world. the mercury of admission of the candidate 3 75 the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluth

father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the rashith ha-gilgalim <151> piercing of the dragon's coils suggests the freeing of malkuth, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over makuth as guardians are metatron and sandalphon as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above kether of atziluth. in such supernal realms, the ain soph, though negative to us, is there intensely positive. thence came forth the go

(the middle pillar) in the equinox ceremony, the hegemon is air, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulae 'note: mathers' instinct was far more true than the scholars of his era. in 3 enoch (the hebrew enoch, we have that matrix where gnostic cosomo ony fused with jewish enochian and throne and chariot m sticism. here metatron serve2 the great god of the jews, as "little i.a.o."d id the nost tic transcendant e i ta no.th er title of metatron (whose secret name was michael, was johoel, or yah-god, also called "little jaho. for this see jewish gnosticism, merkabah mysticism and talmudic tradition by gershom g. scholem, as well as lan age and gnosis by j. michael la far e and es ecially the eye-opening the lion be

igil and letters of kemb and vibrate. may the ruler of earth, by the permission of adonai melekh, extend his power so that, divinely, i may be aided to perform aright this magical evocation and bring it to successful culmination, even as malkuth is the throne of the ten sephiroth <200> pause. contemplate the kether above the head, and endeavour to bring down its light, in the names of sandalphon, metatron and nephesch ha-messiach, the three kerubim ruling over mallcuth, and by the power of the choir of angels who art set over the governance of the kingdom (trace sigils of all these names and vibrate very pawetfully, the aschim, the holy souls of fire, let it be known that i, ad majorem adonai gloriarn; neophyte of the golden dawn, and frater r r et a. c. have summoned the powers of earth t

d said. i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, finding therein naught but terror and obscurity. to them it is the terror of darkness, and they are but as drunken men stumbling in the darkness. return, thou creature of sigils; not as yet canst thou pass by. return to west. then mope s. e. strike sigil as before. the great angel metatron spake and said. i am the angel of the presence divine. the wise gaze upon the created world and behold therein the dazzling image of the creator. 0 creature of sigils, not as yet canst thine eyes behold that dazzling image of adonai. return. thou canst not pass by. return with sigil to west, and this time go straight forward to the altar. smite upraised sigil with the f i t of sword. the

made after the image of the elohim, and endued therefore with the power of the holy spirit, created also unto divine will, do evoke thee by the name of adonai ha-aretz (vibrate by the middle pillar and circumambulate. i conjure thee in the name of adonai melekh (vibrate by middle pillar, etc) the lord and king of the earth. and i conjure ye powerfully by the three holy archangels of the kingdom: metatron, sandalphon, and nephesch ha-messiach, and by those powerful souls of fire, the aschim. and i command thy manifestation in the name and power of auriel the great archangel of earth. by these names do i evoke and conjure thee that thou dost forthwith leave thine abodes in the kingdom of earth and appear unto me here, visibly and in material form before me in the magical triangle without th

ieh. eheieh (vibrate and circumambulate 6y formula of the middle pillar) thou who dwellest in the boundless light, in whom only is being, who alone can say1 am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel 438 the golden dawn: volume i11 book six metatron, he who bringeth others before the face of god. let him lead me in my aspirations after that divine and only selfhood which is in thee, that i may be enabled so to live that by the absolute control and purification of <253> my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house 0 adonai hath eaten me up, and i desire

gher genius. for the desire of thy house 0 adonai hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect malkuth, the resplendent intelligence, be thus exalted above every head and sit on the throne of binah, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from that great archangel metatron, to rend away the veils of darkness from my mortal vision, that i may know thee, adonai, the only true self, and yeheshuah yehovashah, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory. place aside the astral lotus. return into the physical body, place swmd on neck, and say: so help me, the lord of the universe and my higher soul. rise, holdi

feet, 0 form of darknessand of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on. go round, saying: ritual for spiritual development 439 0 lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away. eheieh. metatron. thus have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a centre of the supernal splendour. stop in the north, form the pillars, aspire. pass east, say: after the formless and the void and the darkness, then cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, 0

ose, and draw with thy magical weapon a line from this circle unto the place of the next letter of the name. continue this, until thou hast talismans and sigils 483 finished the word which the letters compose. if two letters of the same sort, such as two beths or gimels, come together, thou shalt represent the same by a crook or wave in the line at that point. and if there be a letter, as resh in metatron, through which the line passeth to another letter and which yet formeth part of the name, thou shalt make a noose in the line at that point thus: 0 to mark the same. if thou art drawing the sigil thou mayest work it in the respective colours of the letters and add these together to form a synthesis of colour. thus the sigil of metatron shall be: blue, greenish-yellow, orange, red-orange

the ten corruscations of the aour (light) proceedeth the influence unto eheieh, the kether of atziluth. and the connecting thread of the ain soph is extended through the worlds of the ten sephiroth and is in every direction. as the ten sephiroth operate in each sephiroth, so will there be a kether in every malkuth, and malkuth in every kether. thus: adonai melekh will be the malkuth of atziluth, metatron will be the kether of briah. sandalphon metraton will be the malkuth of briah. nephesch ha-messiah chaioth ha qadesh will be the kether of yetzirah. aschim will be the malkuth of yetzirah <247> rasi-iith ha gilgalim, the kether of assiah. cholem yesodoth, the malkuth of assiah. thaumiel, the kether of the qwpoth. the symbol of the connection between malkuth of yetzirah and kether of assia

iratic nomenclature of the tenth path answering unto malkuth, and of the first path answering unto kether. the tenth path: it is called the resplendent intelligence and it is so-called because it is exalted above every head, and sitteth on the throne of binah, and it illuminateth the splendour of all the lights, and it causeth the current of influence to flow from the prince of countenances, i.e. metatron. the first path: it is called the wonderful or hidden intelligence (the highest crown) for it is the light to cause to understand the primordial without commencement, and it is the primal glory, for nothing created is worthy to follow out its essence. whence it is plain that malkuth is, as it were, the collector together and synthesis of all the forces in its plane or world. while kether

SATANGEL

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

nd before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian angels. the other three are traditionally chosen from remi-el, sari-el, ana-el, ragu-el, razi-el and metatron. metatron according to rabbinical texts he is really the greatest angel of all. in christian texts he is variously called prince of the divine face, angel of the covenant, king of angels, and the lesser tetragrammaton (yhvh, and is charged with the sustenance of the world. in the talmud and targum he is the direct link between humankind and god. he appears in the yakult hadash, where the

t, king of angels, and the lesser tetragrammaton (yhvh, and is charged with the sustenance of the world. in the talmud and targum he is the direct link between humankind and god. he appears in the yakult hadash, where the two egyptian magicians jannes and jambre manage to gain unqualified admission to heaven and refuse to leave. micha-el and gabri-el are sent to expel them but are defeated. after metatron defeats the magicians he is set above micha-el and gabri-el. according to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron i

the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entir

SEPHER YETZIRAH WESTCOTT

moved them with spirit, distributed them with seven, and sent them forth with twelve. notes to the thirty-two paths of wisdom 1. the highest crown is kether, the first sephira, the first emanation from the ain suph aur, the limit-less light. 2. binah, or understanding, is the third sephira. 3. chokmah, wisdom, is the second sephira. 4. gedulah is a synonym of chesed, mercy, the fourth sephira. 5. metatron, the intelligence of the first sephira, and the reputed guide of moses. 6. this word is from chzch, a seer, seership. chazuth is a vision. 7. this word means "scintillating flame" the "thirty-two paths of wisdom" refer to the ten sephiroth and the twenty-two letters, each supplying a type of divine power and attributes. in my introduction to the kabalah will be found a diagram showing how

SIFRA DETZNIYUTHA

e, the jiva moans, bewildered by his impotence, but when he beholds the other, the lord worshipped by all and his glory, he then becomes free from grief. 158 seven lower sefiroth, see zohar i: 31a and 186a, also zohar hadash 3a. 159 song of songs 2:8. 160 three columns. the tantras speak of three gunas (qualities--sattva, rajas, and tamas. 161 torah b reshith 5:24. 162 proverbs 22:6. the youth is metatron. see books of enoch; job32:6; zohar i: 223b, 37b. 163 ol (li, lit. upon, name of vast face. 164 zeh (hz, lit. this. 165 torah b reshith 5:24. 26 166 torah vayiqrah 19:35. 167 see torah b reshith 32:32. 168 we find this phrase in sanskrit, neti, neti, referring to the process of discrimination between the real and the unreal used in vast face yoga, called jnana yoga in sanskrit. 169 torah

THE MIDDLE PILLAR

rdie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that regardie was an inspirational writer, an etlucal magician, a skilled therapist, a caring healer, a great teacher, a consistent guide, and a companion on the path of the magic of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possession a copy of a tham-level enochian exam taken by regardie and dated november 2,1934. he was given a satisfactory grade by his temple chefs. 3. from the rebirth of magic q

TYSON DONALD NEW MILLENNIUM MAGIC

ot be necessary, but the sigil should be kept wrapped in a safe place for emergencies. the sigil may also be pierced with the magic sword, which will wound the spirit itself, or put under pressure until the spirit yields. a simpler and more effective way is to earnestly invoke the light, either direct- ly as in the middle pillar exercise, or in the guise of one of the higher angels of god such as metatron or michael, or in the form of one of the great prophets such as jesus or siddhartha. the light will drive out any possessing god or demon, for it is all powerful. when your heart is filled with light, there is no room in it for evil. in effect, by invoking an angel of light you substitute that being within your person- al circle for the spirit you wish to expel-you become possessed by the

aoth, which expresseth piety, mercy, splendor, and knowledge of god. i conjure ye by the most potent name of shaddai, which signifi- eth doing good unto all; i conjure ye by the most holy name el chai, which is that of the living god. lastly, i conjure ye, ye rebellious spirit, by the most holy name of god adonai melekh, which joshua invoked, and stayed the course of the sun through the virtue of metatron, its principal image; and by the troops of angels who cease not to cry day and night-holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who pre- side over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedu- lah, geburah, tiphareth, netzach, hod, yesod, malkuth.40

TYSON DONALD SOUL FLIGHT

ter thirteen: pathworking 231 with the seminal work of the kabbalah, sephirah yetzirah. the translation is from the 1887 edition of sepher yetzirah by william wynn westcott, one of the original human chiefs of the golden dawn. meditation on these verses is sometimes helpful in conceiving the astral appearance of the paths on the tree. 1. kether (crown) divine name: eheieh (i am) archangelic name: metatron correspondence: primum mobile "the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence" 2. chokmah (wisdom) divine name: yah (lord) archangelic name: raziel correspondence: zodiac "the

TYSON DONALD THE POWER OF THE WORD

the shamir indicates that it contained an angel of god, probably a very powerful and exalted angel, because the ring was used for the holiest works, such as erecting the temple and binding evil spirits. it would be idle to speculate which angel resided within the brilliant radiance of the shamir. perhaps it was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may

led by assuming the god-form of uriel. there is an easier way that eliminates the necessity of assuming a variety of god-forms, each of which rules a specific wing, or set of wings. it is to assume the god-form of the messiah, who rules all the wings, and all the lesser angels as well. when we successfully take on the identity of the heavenly christ, we are able to command even the highest angel, metatron, who is the united active power of enthroned god, just as the wings are the individual active powers of god when he is differentiated into the twenty-four seated ancient ones. 150 tetragrammaton it might be observed in passing that, in magic, a seated figure signifies archetypal creative potential but not active manifesting energy. kings command fiom their thrones, but they have knights o

r various guises-in the prophecies of jeremiah, ezekiel, and isaiah, in the figure of moses after his face is made to shine, and as the heavenly adam who is created before the earthly adam (see gen. 1:27 and 2:7. early christians identified their prophet jesus with this messiah myth. when we assume the christ-form, we must put on the identity of this heavenly being, who is the seated authority of metatron, the supreme active power. fortunately, we have an excellent description of the heavenly christ: and in the midst of the seven candlesticks one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. his head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass

ev. 1:13-6) this is a description of heavenly christ the king, or prince, who commands from his throne. although the standing figure of christ is located upon the middle pillar of the kabbalistic tree in ephareth, his seated form may be likened to chesed and the right side of the tree of the sephiroth. there is also a parallel description of heavenly christ, the mounted knight, another version of metatron, who is the active power and may be likened to geburah and the left side of the tree. it is interesting to compare the two descriptions: assuming the christ-form and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. his eyes were as a flame of fire, and on his head were many crowns; and he

entaries on tetragrammaton this arcanum in concluded all knowledge of hidden things which god, by his word, has made known to the men of his good pleasure, so that they might have a true conception of him("theatre of terrestrial astronomy [sixteenth century, the alchemical writings of edward kelly, edited by a. e. waite [new york: weiser, pp. 117-8) robert fludd the soul of the world is therefore metatron, whose light is the soul of the messiah or of tetragrammaton's virtue, in which is the light of the living god, in which is the light of the ain soph, beyond which there is no progression (philosophia moysaica, 1638) fabre d'olivet this name presents first the sign which indicates life, repeated twice, and thus forming the essentially living root ee (77. this root is never used as a noun

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

not depart from judah, i.e, power shall not leave leo, until leo, until shelah, shiloh or scorpio shall come up or rise. astronomy teaches that as leo passes away from the meridian, scorpio rises. the title comforter, menachem, mnchm, 40, 50, 8, 40, amounting to 138, and the title the branch, applied to the messiah in zechariah iii. v. 8, namely, tzmch, 90, 40, 8 also 138, are of the same number. metatron, the great angel mthrthn, and shaddai shdi, sh =300 is used as a glyph of the the spirit of the living gods, ruach elohim ruch alhim, which transmutes into 200, 6, 8, 1, 30, 5, 10, 40 or 300. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 26. the kabalists sometimes considered the units to refer to divine beings, the tens to celestial bodies, hundreds to things

28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah were so vast that it took 300 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 345. this is the number of el shaddai, al shdi, god almighty; and of shmh (shemah, the name of the absolute god; also of mshh, moses and shilh, shiloh. 119. 358. the number of messiah, mshich and nchsh, nachash, the serpent symbol of life. 364. the name satan, the shathan, h,shthn, co

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

95 242. a possible biblical basis for the phrase angel of the countenance, der engel des angesichts, is the expression u-mal akh panav, and the angel of his face, in isaiah 63:9. this expression, attested in jubilees and several qumran sources, was most likely the basis for sar ha-panim, the archon of the face, a term applied to the highest angel, which includes predominantly yahoel, michael, and metatron, according to a strand of jewish angelology attested in later rabbinic and heikhalot literature. the expression angel of the lord, der engel jehovahs, is found in a number of scriptural verses, to wit, gen 16:7, 9 11; 22:7, 15; exod 3:2; num 22:2 27, 31 35; judges 2:1, 4; 5:23; 6:11 12, 20 22; 13:3, 13, 15 16, 18, 20 21; 1 kgs 19:7; 2 kgs 1:15; 19:35; isa 37:36; zech 1:11 12; 3:1, 6; mal

mparative studies. edited by steven heine. honolulu: university of hawai i press, 1997. abraham, nicolas. rhythms: on the work, translation, and psychoanalysis, collected and presented by nicholas t. rand and maria torok. translated by benjamin thigpen and nicholas t. rand. stanford: stanford university press, 1995. abrams, daniel. the boundaries of divine ontology: the inclusion and exclusion of metatron in the godhead. harvard theological review 87 (1994: 291 321. abulafia, anna sapir. christians and jews in the twelfth-century renaissance. london: routledge, 1995. achtner, wolfgang, stefan kunz, and thomas walter. dimensions of time: the structures of humans, of the world, and of god. translated by arthur h. williams, jr. grand rapids: eerdmans, 2002. adler, e. n. un fragment aram en du

w haven: yale university press, 1986. introduction to the bison book edition. in johann reuchlin, on the art of the kabbalah: de arte cabalistica, v xxix. translation by martin and sarah goodman. introduction by g. lloyd jones. lincoln: university of nebraska press, 1993. kabbalah: new perspectives. new haven: yale university press, 1988. messianic mystics. new haven: yale university press, 1998. metatron notes on the evolution of myth in judaism. in myth and judaism, edited by havivah pedayah, 29 44. negev: ben-gurion university of the negev press, 1996 (hebrew. on the concept zimzum in kabbalah and its research. jerusalem studies in jewish thought 10 (1992: 59 112 (hebrew. sabbath: on concepts of time in jewish mysticism. in sabbath: idea, history, reality, edited by gerald j. blidstein

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