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ALEISTER CROWLEY BOOK OF LIES

ich is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else were they six indeed. seven(6) are these six that live not in the city of the pyramids, under the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouri

he nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. esp

ALEISTER CROWLEY LIBER 777

amaim 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 palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. t

an, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

as having devised this method of self-realization; the object of incarnation is to obtain its reactions to its relations with other incarnated beings and to observe theirs with each other- section aa "line 1" the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link "mosheh" is m h, the formation in jechidah, chiah, neshamah, ruach- the sephiroth from kether to yesod- since 45 is gr:sigma =summation 1-9 while sh, 300, is gr:sigma =summation 1-24, which superadds to these nine an extra fifteen numbers (see in liber d 276 the meanings an correspondences of 9, 15, 24, 45, 300, 345) 45 is moreover a d m, man "mosheh" is thus the name of man as a god-concealing for

neshamah, ruach- the sephiroth from kether to yesod- since 45 is gr:sigma =summation 1-9 while sh, 300, is gr:sigma =summation 1-24, which superadds to these nine an extra fifteen numbers (see in liber d 276 the meanings an correspondences of 9, 15, 24, 45, 300, 345) 45 is moreover a d m, man "mosheh" is thus the name of man as a god-concealing form. but in the ritual let the adept replace this "mosheh" by his own motto as adeptus minor. for "ishrael" let him prefer his own magical race, according to the obligations of his oaths to our holy order (the beast 666 himself used "ankh-f-n-khonsu" and "khem" in this section "line 2" the adept reminds his angel that he has created that one substance of which hermes hath written in the table of emerald, whose virtue is to unite in itself all oppo

om generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the market-places and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest thy glory unto men "lao-tze and siddhartha" and krishna and "tahuti" mosheh "dionysus, mohammed and to mega therion, with these also" hermes "pan" priapus, osiris, and melchizedeck, khem and amoun "and mentu, heracles" orpheus and odysseus; with vergilius "catullus" martialis "rabelais, swinburne and many an holy bard; apollonius tyanaeus" simon magus, manes "pythagoras" basilides, valentinus "bardesanes and hippolytus, that transmitted the light of the gnosis to u

ALEISTER CROWLEY THE OTO GNOSTIC MASS

temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us t

BLUE EQUINOX

e of the secret knowledge of all oriental orders; and its chiefs are initiates of the highest rank, and recognized as such by all capable of such recognition in every country in the world. in more remote times, the constituent originating assemblies of the o.t.o. included such men as: fohi hippolytus laotze merlin siddartha arthur krishna titurel tahuti amfortas ankh-f-n-khonsu percivale herakles mosheh orpheus odysseus vergilius mohammed catullus hermes liber lii 199 martialis pan apollonius tyan us dante simon magus carolus magnus manes william of schyren basilides frederick of hohenstaufen valentinus roger bacon bardesanes jacobus burgundus molensis king wu ko hsuen christian rosenkreutz osiris ulrich von hutten melchizedek paracelsus khem michael maier menthu jakob boehme johannes dee

emples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs+ with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and liber xv 261 amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyan us, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gn

DAVID ICKE THE BIGGEST SECRET

strangers, not slaves, in this period.6 so where did thename moses come from? every initiated person who attained the highest rank in theegyptian mystery schools was called a muse, mose or. moses.7 manetho, the egyptianhistorian of the third century bc, quoted by the jewish historian, josephus, says that hewas a priest at heliopolis or on (place of the sun, and that afterwards he took thename of mosheh or moses.8 the word moses means: he who has been taken away, hewho has been put out from the waters, who has been made a missionary, an ambassador,an apostle.9 the chief priest in the egyptian temples was called eove or eov a, hencethe emergence of the name jehovah,10 and the hebrew language is really the sacredlanguage of the egyptian mystery schools.11 the general language of egypt was ca

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ok that you have never seen. the explanations of core ideas may lead you to think about what you do know in new ways$ this book is composed of seven chapters, an epilogue, a glossary, and two appendices. the first chapter focuses on how the mystical qabalah of the children of abraham developed and took shape through successive transmissions of the universal mystical spirituality by adam, abraham, mosheh (moses, yeshuvah' 8: h" 2: 2 2:e 8 (jesus, and mohammad. the ensuing discussion addresses a number of basic questions: e what is the universal mystical qabalah of the children of abraham? e in what ways is the mystical qabalah distinct from the practical or hermetic kabbalah? e in what ways is the mystical qabalah distinct from the rabbinical jewish kabbalah? e what is the relationship betw

s. rabbinical jews spend many years studying the voluminous babylonian talmud in order to learn and carefully adhere to the detailed halachic interpretations of how to fulfill the 613 mitzvoth, or righteous deeds, prescribed in the extant version of the ezra torah. they generally regard the current version of the torah to be the exact original, faithful in every detail to the one penned by master mosheh. hence, they consider every word and every line to be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of t

n of the etz hachayyim (tree of life) of rabbi yitza aq luria. the lurianic material has wide regard among contemporary religious students of the jewish kabbalah, and yields some unique forms of the tree of life not found in the earlier primary texts. the work of the chariot study group focused upon the following primary texts: e the sefer hatorah (books of the law, so-called five books of master mosheh) e the sefer hashmoth (book of the names) of master adam e the sefer yetzirah (book of formation, manual on the hebrew letters written by master abraham e the sefer hazohar (book of splendor, five volume exegesis on the torah dictated by rabbi shimeon ben yochai; and more specifically, the zohar s innermost core texts, the sifra detzniyutha (book of that which is concealed, the idra rabba q

e first book is called torah b reshith( in the beginning or by the first. the second book is called torah shmoth (names. the third, fourth, and fifth books are respectively titled torah vayiqra( and he called, torah b midbar( in the wilderness, and torah doverim( words. most religious jews regard the present version of the written hebrew torah to be a faithful copy of an original penned by master mosheh. they therefore regard every one of the 304,805 letters and their crownlets, and every word in the order that it appears in the scrolls to be the manifestation in the lower worlds of the unmanifest supernal torah (torah qadmah).1 by contrast, few biblical scholars and specialists in ancient languages share this assessment. in their view, linguistic analyses and other factors support the arg

ould have been even more vulnerable to corruption, embellishments and outright fictionalization. while it is highly unlikely that the current version of the torah is an accurate version of the ezra compilation, the living tradition of the mystical qabalah provides us with keys by which we can mine for the original treasures still embedded within it. ultimately, the divinely infused life of master mosheh was a vehicle for the renewal and enlivenment of the underlying mystical spirituality regarding the absolute unity of existence and the primacy of unconditional devotion and love for the divine that had faded in the hearts of israel. despite arguments from religious jews, there is extensive archeological evidence of a much older hebrew alphabet, called gezer or sinatic (after mt. sinai, as

on. it is said that adam gave the book to his son seth and it was then passed down the generational line to enoch son of yared. when enoch ascended and walked with elohim, he took the book with him. the sefer hashmoth came back into the world again with the covenant of abraham.11 abraham gave the book to ishmael, isaac, and his offspring by his concubines.12 isaac s copy was handed down to master mosheh and was later sealed in the vault of the first temple of jerusalem. buried in the temple vault, access to the book was limited to those who had the psychic skill to see/read it in yetzirah (astral world of formation, and the strength to survive the impact of its power without shattering their shells.13 the powerful sefer hashmoth resurfaced in the early 1970 s, when it was transmitted throu

hroat. in the sifra detzniyutha, we find the verse: the engraving of all engravings appears as a long serpent. and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant. guarding and concealing, revealing itself in a thousand short days. 22" f" 2' 8: 4 2 f# ezra hebrew yosher in the tzimtzum surrounded by leviathan '0-,8. 3' unlike master mosheh and the prophet mohammed, master yeshuvah did not record a revelation to be handed down after his departure from human form. he did not come to start a new religion, but to fulfill and revitalize an old one. master yeshuvah was a jew born to jewish parents; a messianic messenger and redeemer awaited and yearned for by faithful jews. his life was his message, and it can only truly be underst

kness upon thick darkness.33 and whoever allah gives not- light, has not- light in all. in islam, judaism and christianity are regarded as revealed religions, and therefore given protected status. in the qur an, there are a number of references to the jews as the people of the book (i.e. torah) whom muslims are exhorted to honor and respect. in the most high surah, the torah is called the book of mosheh and the sefer yetzirah (book of formation) is referred to as the book of abraham. the qur an also has beautiful surahs devoted to the prophet isa (master yeshuvah, to whom is ascribed the exalted stature of rasool (prophet of the highest degree, and to isa s mother miryam (mary. it is interesting to note that in the history of miryam, master mohammed speaks of miryam, sister of aaron the hi

ok of formation) is referred to as the book of abraham. the qur an also has beautiful surahs devoted to the prophet isa (master yeshuvah, to whom is ascribed the exalted stature of rasool (prophet of the highest degree, and to isa s mother miryam (mary. it is interesting to note that in the history of miryam, master mohammed speaks of miryam, sister of aaron the high priest" f" 2' 8: 0 and master mosheh, as the same miryam who became the mother of master isa 1570 years later. scholars frequently point to this as an erroneous ascription. however, from the perspective of reincarnation, was master mohammed inferring that the later miryam was a reincarnation of the former, much in the same way as john the baptist is identified as a reincarnation of prophet eliyahu in the peshitta* rabbi yitza

es, messiahs wind the clocks i.e. lead the transition from one age to another, or vanquish powerful demons that threaten the stability of the small face universe. 2" 2' 8: some messiahs appear to be completely or partially veiled from awareness of their true identity until awakened to it by a perfect master who has incarnated to do so, or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burning bush. the qur an also tells us that master mosheh was guided by al khidr, often referred to as the green one or the jew. the perfect master john baptized master yeshuvah in the holy spirit. the monk tota puri struck the bengali avatar sri ramakrishna in the center of his forehead with a sharp rock. it immediately sent him into a nirv

1. depth of first (tysar qmvi, omehq reshith, corresponding to the letter alef a. also simply called the first, active in creating. 2. depth of last (tyrxa qmvi, omehq acharit, corresponding to the letter tav t. also simply called the last, active in dissolving. 3. depth of good (bvu qmvi, omehq tov, corresponding to the letter mem m, active in sustaining, manifested in the lower worlds as master mosheh. 4. depth of evil (ir qmvi, omehq ra a, corresponding to the letter shin s, active in sustaining, manifested in the lower worlds as master yeshuvah. the four letters are also said to be the filters through which the lord hvhy incarnates. the name reshith is contained in the first word of the first line of torah b reshith, which could be translated by the first. the hebrew formulae for the n

name reshith is contained in the first word of the first line of torah b reshith, which could be translated by the first. the hebrew formulae for the names reshith (tysar) and acharit (tyrxa) contain many letters in common. the letter formula of master yeshuvah s name (hvshy) clearly displays the filter of the shin s in the middle of the name hvhy (see figure 3.10. the hebrew formula for the name mosheh hsm is mem m (water, shin s (fire, heh h 2" 2' 8: 5 (shekhinah. the reverse of master mosheh s name, heh shin mem ,sh, is hashem (lit. the name, an epitaph of hvhy. it is also interesting to note that in the sinatic hebrew alphabet, the letterform of the shin is contained in the letterform of the mem. the full implications of the lord hvhy manifesting in human form as master mosheh have fad

the high magic of pesach (xcp, passover, the attempt to make israel a nation of prophets and priests, the ultimate drama on sinai, and the meticulous construction of the tabernacle containing the ark. many wonderful teachings about the nature and significance of messiah in the hebrew and jewish traditions have been lost, suppressed, distorted, or watered down. hence, jews generally regard master mosheh as a kind of holy magician, and have lost almost all awareness of the significance of master yeshuvah having come to renew the core mystical teaching of the jews within the context of judaism. considering that many christians themselves are confused by contradictions, inter-sect differences, and fundamentalist rigidity in church dogma, it is not surprising that most jews refute any credibil

umn of the right. the zayin z incarnated as yezebel, who was subsequently vanquished by eliyahu; and then as salome, whose infamous nude dance resulted in the beheading of john the baptist. so, the mainstream of religious jews deny master yeshuvah as a messianic appearance of the lord hvhy within the context of judaism. they greatly revere, but do not generally ascribe messianic stature to master mosheh, ignore the massive commonalties with islam, and wait for acharit who will bring the jews to the great sabbath. mainstream religious christians politely respect master mosheh, but certainly have no sense of him as a messiah. they feel no connection with the prophet mohammed and islam, regard master yeshuvah as the exclusive and only incarnation of the lord hvhy, and are waiting for the last

d hvhy, and are waiting for the last to appear as the second coming of master yeshuvah who will vanquish satan (lamc, samael) and take (only) twice born christians to heaven. mainstream religious muslims, who officially don t believe in the possibility of messiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gosp

an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition contains beautiful and profound descriptions of the life dramas and teachings of the ten incarnations of vishnu, including rama, krishna, narasimha (lit. man-lion, and matsya (the fish, who is said to have appeared to noah during the flood. h

scribed the tao-te ching, was the revered divine incarnation who sired the development of taoism. and zoroaster' 8: h" 2: 2 2:e 8% was the messianic wellspring who transmitted the zend avesta and originated the tradition passed down through the farsis. in studying the lives of these many diverse messiahs, one notices the many instances where they persevered through challenges and travails. master mosheh suffered at the hands of the egyptians and was excommunicated and sent into the desert. master yeshuvah was ridiculed by those in authority, and eventually tortured and apparently crucified. master mohammed was forced to prevail in tribal warfare, and at one point had to escape from mecca to medina. master rama was banished to the forest for fourteen years and forced to battle the demon rav

gregation (see figure 4.7. the transmission of the sefer hashmoth yielded no further information on the nature of this tree. other primary qabalistic sources also yield trees of perfection, which will be presented in subsequent sections. 2 f 3# tree of the congregation and tree of peace and perfection( after the sefer hashmoth (book of names) and ancient portions of the torah that pre-date master mosheh, the sefer yetzirah (book of formation) is the oldest book of the written mystical qabalah, dating to the times of and attributed to master abraham. the sefer yetzirah is a manual on the mystical nature :2% e= i2 of the hebrew alphabet recorded by master abraham in the original sinatic hebrew alphabet. the sefer yetzirah presents a number of unique forms of the tree of life. the first of th

c account of master ramakrishna sustaining and surviving six months of unbroken nirvikalpa samadhi after being struck on the forehead with a sharp rock by the sannyasin tota puri.29 the qur an alludes to the vast face samadhi experience of the prophet mohammed as the night of power, described as better than a thousand nights. the torah also makes references to the vast face samadhi experiences of mosheh and abraham: and mosheh knew that-not; the skin of his face shone. 30 as the sun set, a deep sleep fell upon abram, and a great darkness descended upon him. 31 and i will put you in a cleft of the rock while i pass by you. and i will take my hand away and you shall see my ultimate, and my face of not (al) shall be seen. 32, 8, 6. hvhy '7 in ascending the central column on the way of hvhy el

onal tree of life. it also has the two hundred and thirty one two-letter permutations of the wall, the array of the sunset, and the battle. 3' 8: h" 2: 2 2:e 8% the tanakh (torah, prophets, and writings) is especially replete with imagery. the torah gives us adam and chava (eve) and the garden of eden, noah and the great flood, the stories of the patriarchs and matriarchs, the life saga of master mosheh and the liberation from egyptian slavery, the extraordinary sequence of events in the desert of sinai, the ark of the covenant, and more. in zohar b reshith 21a-21b, several verses in the torah are cited as meditation images for abraham( sitting at the door of his tent at noon),2 yitza aq( meditating in the field at sunset),3 and ya aqov( limping down the road at sunrise, after wrestling wi

n a messiah can employ the same meditation method of mantric repetition combined with the appropriate visualization explained earlier. in the context of the qabalah, all messiahs are seen as incarnations of the lord hvhy. hence, any name associated with messiah can be added to the root mantra, ani yod heh vav heh e.g. ani hvhy reshith (tysar, the first, ani hvhy acharit (tyrxa, the last, ani hvhy mosheh (hsm) ani hvhy yeshuvah (hvshy, ani hvhy% e2 2 e" 2' 8: h 2" re iyah (ayir, shepherd, or ani hvhy ahavah (hbha, love. since the torah is said to embody all four heads of messiah, one could also use ani hvhy torah (hrvt hvhy yna. for reshith, one may visualize the manifest alef a of unity filling the universe within the fence of the vast face snake- devouring-its-tail (figure 7.4. for achari

LIBER 777

aim 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 palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii

an, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: t

LIBER ALEPH

veritate falsi. 61 bi de relatione illusionum. 62 contents v bk de prudentia. 63 bl de ratione magi vit. 64 bm de corde candido. 65 bn de conformitate magi. 66 bx de poetis. 67 bo de magis ordine a.a, quibus caro fit verbum 68 bp de magis temporis antiqui, imprimis de lao-tze 69 b% de gautama. 70 br de sri krishna et de dionyso. 71 bs de tahuti. 72 bt de quodam mago gyptiorum quem appelunt iud i mosheh. 73 bu de mago arabico mohammed. 74 bf de se ipso, twi megalwi qhriwnoi, twi logwi aiwnos cuius verbum est qelhma. 75 bc mandatum ad filium suum. 76 by quare filium creavit ut fiat libertas. 77 bw de sua debilitate. 78 ga de manu qu magum sustinet. 79 gb de suo peccato. 80 gg de sua victoria per nomen babalon. 81 gd de arcano nefando. 82 ge de arcano per quod spiritus quidam in corpore reci

hem the way of this attainment, and its relation with the formula of inri. also by his mystery of number he made plain the path for his successor to declare the nature of the whole universe in its form and in its structure, as it were an analysis thereof, doing for matter what the buddha was decreed to do for mind. t the book of wisdom or folly 73 bt de quodam mago gyptiorum, quem appelunt iudaei mosheh (of a certain magus of the egyptians, whom the jews call moses) he follower of tahuti was an egyptian whose name is lost; but the jews called him mosheh, or moses, and their fabulists made him the leader of their legendary exodus. yet they preserved his word, and it is ihvh, which thou must understand also as that secret word which thou hast seen and heard in thunders and lightnings in thin

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael: thou didst produce the moist and the dry, and that which nourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, a

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

ed-pei 1+ 30+ 80 111 hei hei-yud 5+ 10 15 yud yud-vav-dalet 10+ 6+ 4 20 hei hei-yud 5+ 10 15 161 the name ekyeh is associated with ima. thus, moses is the sum of the back of abba as present in ima. all of this applies during the weekdays, but on the sabbath [moses] reaches [the consciousness of] the shining of the face [of the partzufim. this is the significance of the numerical value of the name mosheh. for all that the forefathers reached was [the consciousness of] the name kel shakai[ gg-d almighty h, referring to the yesod of abba or ima, but gmy name [havayah] h.as it was revealed to moses. gi did not make known to them. h the name havayah is g-d fs gproper h name, or as it is called further on, his gexplicit h name. it thus indicates his real presence, his interest, focus, and purpos

ser than all men, h25 meaning that he was wiser even than moses! similarly, moses f name was missing the lamed of solomon fs, which [mystically] means that the coupling [of the partzufim] that moses caused was back-to-back, while that which solomon caused was face-toface. 22 numbers 3:2. 23 megilah 31b. 24 deuteronomy 34:10. 25 1 kings 5:11. the arizal on parashat yitro (2) 308 moses in hebrew is mosheh (mem-shin-hei) and solomon is shelomo (shin-lamed-mem-hei. if you say: how could solomon accomplish what moses could not accomplish? the answer is that moses found [reality] sunk in the depths of evil and exile, and with [his] great [spiritual] power brought it out and rectified it [such that the partzufim were positioned in holiness, albeit only] back-to-back. then, when solomon came, he f

to or lead binah. moses knew, however, that even though the new generation was the generation of binah, binah still needs to be connected to chochmah, as we have explained previously. to explain: the following explanation is based on the fact that the numerical value of korach (korach: kuf-reish-chet= 100+ 200+ 8= 308) plus that of abel (hevel: hei-beit-lamed= 5+ 2+ 30= 37) equals that of moses (mosheh: mem-shin-hei= 40+ 300+ 5= 345. elsewhere, the arizal states that the evil side of abel was expressed by the number 308, and that this evil was rectified in abel fs reincarnation, moses. this is indicated by the fact that moses f numerical value (345) equaled that of the good in abel (37) plus that of the evil in him (308. korach= 308) was thus the evil in abel that had been rectified in th

be very high. just as many were astonished over you [saying] ehe looks too disfigured to be human cso will the many nations exclaim about him c. h8 this implies that the redeemer fs (or israel fs, or moses f as we will see) exalted state after the redemption will be commensurate with their dejection during the exile. as it is stated in the talmud,9 moses will first be gdesolate. h the name moses (mosheh, mem-shin-hei) may be permuted to spell the word for gdesolate h (shamah, shinmem- hei. in hebrew, the words for gdesolation h and gastonishment h are related, since desolation astonishes the beholder and astonishment puts the person undergoing it in a state of temporary gdesolation, h i.e, incapacitation. 5 ibid. 18:18. 6 psalms 39:3. 7 avodah zarah 19b. 8 isaiah 52:13-15. 9 berachot 5a. t

er you h in the verse quoted above describes moses f initial, pre-grandeur state. only afterwards, gmy servant will prosper. h this refers to moses. since g-d elsewhere calls moses gmy servant. h10 this [prophecy] also refers to the messiah [this is not a contradiction, since] the numerical value of shilo is the same as that as moses f name [mosheh. shilo: shin-yud-lamed-hei= 300+ 10+ 30+ 5= 345. mosheh: mem-shin-hei= 40+ 300+ 5= 345. shilo was the town where joshua put the tabernacle, i.e, its first location in the promised land (later, in the days of samuel, it moved to nov and later givon, and remained there until king solomon built the first temple) being the first resting place of the house of g-d when the jews entered the promised land, it represents the idea of the return of the peo

SIFRA DETZNIYUTHA

heir account it is written for they saw the wisdom of elohim is in him. then came, and not in the beginning. in the wreath of the union of the fountains, there were two embracers from above in v v v v, these descended from above, and occupied the earth. they lost the good part, which was in h v v h, the wreath of compassion, and were wreathed with a cluster of grapes.118 and the lord hvhy said to mosheh: why do you cry to me?119 explicitly stating to me. speak unto the children of israel, that they move forward.120 explicitly stating that they move forward. it depended on fate.121 for he wished to honor the beard. and what is right in his eyes you will do, and you will hearken unto his commandments, and you will keep all his statutes,122 up to here, for i am the lord hvhy, your healer.123

nt that is not-severe. a judgment that is balanced, and a judgment that is not-balanced. a judgment that is soft (a judgment) toward over-the-face (ynp li),167 not-this and not-that.168 and it was that the adam of the great began in the al-face (ynp li) of the ground.169 the adam of the great. this is that which is written: for also. adam of above. and it is written: al-face of the ground. 19 and mosheh knew that-not, the skin of his face shone.170 this is that which is written: garments of skin..171 horn. as it is written: and samuel took the horn of oil.172 for there is no anointing except with the horn. and in your name our horn is exalted.173 the name have i revealed upon the skin of david.174 that is the tenth of the king. and it comes from that jubilee which is the mother, as it is w

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