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NEGATIVE EXISTENCE

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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

n abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conju

ALEISTER CROWLEY THE QABALAH

e tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth

the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are the concealed of the concealed, the ancient of the ancient ones, the most holy anci

epresentative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or image of the thing defined. thus, then, we obtain a duad composed of 1 and its ref

ALEISTER CROWLEY EQ I 5

eth= foundation. again if the second letter be put before the first, it makes rb, rab= great. if after the third be placed the fifth and the fourth, it gives aish, aish= man. if to the two first be joined the two last, they give brith, berith= covenant. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or

said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" but inasmuch as negative existence is the subject incapable of definition, as i have before shown, it is rather considered by the qabalists as depending back from the number of unity than as a separate consideration therefrom; therefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are "the concealed of the concealed "the ancient of the ancient ones" the "most holy an

ting representative of the unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words how is the number 2 to be found? by reflection of itself. for thought 0 be incapable of definition, 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or image, of the thing defined. thus, then, we obtain a duad composed of 1 and its refl

AN INTRO TO STUDY OF THE KABALAH

m, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before all that exists is, before all lives on our plane, or the plane above, or the world of pure spirits, or the inconceivable existence; but then he resembled nothing we can conceive, and was ain suph, and in the highest abstraction ain, alone, negative existence. yet before the manifest became demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the

d, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

it is the enochian (q.v) name for the spirit of earth. natural law: a sequence of events in nature that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piec

DION FORTUNE MYSTICAL QABALA

btained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephi

ipture in general and the prophetic books in particular. is there any good [page 28] reason why initiates of the present day should put all this knowledge into a secret box and sit upon the lid? if they consider that i am wrong to give accurate information upoo matters which they consider their private preserve, i reply that this is a free country and they are entitled to their opinion. chapter v negative existence 1. the esotericist, when endeavouring to formulate his philosophy for communication to others, is confronted by the fact that his knowledge of the higher forms of existence is obtained by a process other than thought; and this process only commences when thought is left behind. consequently it is only in that region of consciousness which transcends thought that the highest form

o human beings. 3. for the purposes of their system, therefore, they draw a veil at a certain point in manifestation, not because there is nothing there, but because the mind, as such, must stop there, when the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, we may be abie to penetrate the veils of negative existence, as they are called. but for all practical purposes we can understand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of mani

nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a first cause becomes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil is drawn in

e initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then, starts where he can-at the first point that is within the r

, althoughthese words do not tell ua all that we would like to know, they convey certain images to imagination; these sink into the subconscious mind which are related to them. thus knowledge grows from more to more when the qabalistic method is given its practical application as the yoga of the west. 9. the qabalists recognise four planes of manifestation, and three planes of unmanifestation, or negative existence. the first of these is called ain, negativity; the second, ain soph, the limitless; the third, ain soph aur, the limitless light. it is out of this last that kether is concentrated. these three terms are called the three veils of negative existence- depending back from kether; in other words, they are the algebraic symbols that enable us to think of that which transcends thought

tless light. it is out of this last that kether is concentrated. these three terms are called the three veils of negative existence- depending back from kether; in other words, they are the algebraic symbols that enable us to think of that which transcends thought, and which at the same time hide that which they represent; they are the masks of transcendent realities. if we think of the states of negative existence in terms of anything that we know, we shall err, for whatever else they may be, they cannot be that, being unmanifest. the expression "veils" therefore, teaches us to use these ideas as counters, of no value in themselves, but useful to us in our calculations. this is the true use of all symbols; they veil that which they represent until we can reduce them to terms we can compre

erefore we must conceive of a form of being of which we have never had any conscious experience; a form of being which, according to our concepts of existence, does not exist, and yet, if one may express it so, exists according to its own idea of existence. in the words of a very wise man: there are more things in heaven and earth than are dreamt of in our philosophy. 11. but although we say that negative existence is outside the range of our realisation, it does not mean that we are outside the range of its influence. if this were so, we could dismiss it as non-existent so far as we are concerned, and our interest in it would be at an end. on the contrary, although we have not direct access to its being, all that we know as existing has its roots in this negative existence, so that, altho

are able to turn it to good account in our lives, and from our experience of its effects we are able to come to certain conclusions concerning some at least of the qualities it must possess. those who have penetrated furthest into the unseen have given us symbolic descriptions by means of which we may turn our minds in the direction of the absolute, even if we cannot reach it. they have spoken of negative existence as light "ain soph aur, the limitless light" they have spoken of the first manifest as sound "in the beginning was the word" i remember once hearing a man, who was an adept if ever there was one, say "if you want to know what god is, i can tell you in one mystical qabala page 25 word: god is pressure" and immediately an image leapt to my mind and a realisation followed. i could

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

ity began which emanated chokmah. 4. the human mind, knowing no other mode of existence than that of form and activity, has the greatest difficulty in obtaining any adequate concept of an entirely formless state of passivity which is nevertheless most distinctly not non-being. yet this effort must be made if we are to understand cosmic philosophy in its fundamentals. we must not draw the veils of negative existence in front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we ma

is a limited and partial energy. in kether alone is the pure source of all energy. the operations of the magician that aim at the concentrating of energy (and what operations do not) must always start with kether, because here we touch the upwelling force ansing from the great unmanifest, the reservoir of limitless power. it is through kether, from the great unmanifest hidden behind the veils of negative existence, that power is drawn. if we draw power from any specialised sphere of nature, we are, as it were, robbing peter to pay paul. the power has come from somewhere, and gone somewhere, and it has to be accounted for at the final reckoning. it is for this reason that it has been held that the magician pays in suffering for what he wins by magical means. this is true if his operation i

up among themselves, and the illumination that comes from observing their interrelationships. 19. the statement that the roots of binah are in amen refers to kether, for one of the titles of kether is amen. this clearly declares that although chokmah emanates binab, we must not pause there when seeking origins, but move back to the fount of all as it rises from the unmanifest behind the veils of negative existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" 10. we must not be misled or confused in this respect by the fact that the yetziratic text of geburah declares that binah, understanding, emanates from the primor

FULLER J F C SECRET WISDOM OF THE QABALAH

teriously does not disclose what lies behind it, but what lies within ourselves. it is not that we are absorbed by god, but that god is absorbed by us- the ocean of quicksilver merging into the minutest globule of this same metal. this unclothing is accomplished through equilibrium, not of opposite, but of complementary forces. evil is not the opposite of good, but the negative side of a positive-negative existence called life. when the positive equals, or balances, the negative, the result is equilibrium. perfect equilibrium is zero, that is no-thing- bliss. equilibrium equilibrium is the fundamental law, or mystery, of the qabalah; in fact the bulk of the qabalistic doctrines are but a commentary upon it. there is the upper and the lower, the real and the apparent, the invisible and the

see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three-dimensional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dimensional world) is seen face to face, and the hexag

GILBERT THE MAGICAL MASON

l lives to beofhim,and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of his essence to be demonstrated, hewasbefore allthatexistsis,before all lives onourplane, or the plane above, or the world ofpurespirits, or the inconceivable existence;butthen he resembled nothing we can conceive, and was ainsuph,and in the highest abstraction ain alone, negative existence. yet before the manifest became demonstrated, all existence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. the primary

monstrated, all existence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain- not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited- undifferentiated, illimitable one; and the third stage is ain suph aur- boundless light, universal light-'letthere by light' was formulated, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of

GILBERT THE SORCERER AND HIS APPRENTICE

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d, and hence language performs only a symbolic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chok

KNOWLEDGE LECTURE FIVE

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

LIBER LVII

e tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third

the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration therefrom; wherefore they frequently apply the same terms and epithets indiscriminately to either. such epithets are .the concealed of the concealed .the ancient of the ancient ones. the .most holy an

epresentative of the great unchangeable father of all. now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. in its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or 13 [genesis xxxvi, 31; i chronicles, i, 43] 14 [in fact, zero can be and has been

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

key of solomon page 114 zohar, zio, talma, adonai, shaddai, tetragrammaton, and ye holy angels of god; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which i shall write thereon shall obtain their effect. amen. the animal being flayed, take salt, and say thus over it: god of gods, and lord of lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which i wish to make, it may have such virtue that whatsoever i may write on it hereafter may attain its desired end. amen. afterwards rub the said parchment with the exorcised salt, and leave it in the sun, to imbibe this salt for the space of an entire day. then take a large earthen vessel glazed

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

word formed from the initial and final letters of the greek, latin and hebrew alphabets thus:-a and z, aleph and tau, alpha and omega. it is used with various meanings by different vzriters but generally signrfies essence. the following names occur in qabalistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n the supernal mothe

y. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the kether of assiah to the malkuth of yetzirah. now as behind kether depend the veils of the negative existence: ain, ain soph and ain soph aour, so through negative existence must pass the soul that goes from assiah to yetzirah, or vice-versa. this process is illustrated by the neophyte ceremony as described in 2-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corrup

stand by and watch while the beam sways and the decision is taken- then, the <130> body of the candidate is, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of the negative existence, passing from the kether of assiah to the malkuth of yetzirah. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stati

THE CANOPIC GODS SYMBOLISM

of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruption, then b

e goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are in

THE MAGICIAN S KABBALAH

physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of

THE NECRONOMICON SIMON VERSION

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