Michael Wynn's Occult Reference Library
NETZACH,NETZAH

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is a white flower on the black pillar and a black on the white. as a matter of fact, all of the paintings are in the opposite color, so the white painted symbols would be on the black, black symbols would be on the white. the following is a section from the z-1 document which can be found in the golden dawn by israel regardie, lewellyn publications "the base of the two pillars are respectively in netzach and in hod, the white pillar being in netzach and the black pillar in hod. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the earth element in malkuth. the columns are respectively in black and white to represent the manifestation of the eternal balance of the scales of justice. upon them should be represented in counter-charged color any

successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupite

en spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the

e tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the

spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of lif

flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h h

3 8 INITIATION CEREMONY

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

nal or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah

into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremo

properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all b

4 7 INITIATION CEREMONY

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

, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendor; it is the lowermost of the three reciprocal paths. hiero: heg: pract: move to the west of altar. heg: before you upon the altar is the 16th key of the tarot which symbolically resumes these ideas. it represents a tower struck by a lightening flash, proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from

ce. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the south. heg:

the zelator and theoricus grades, respectively, while in the north is the portal of the 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the gr

fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a n

irit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bri

ALEISTER CROWLEY BOOK OF LIES

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

ALEISTER CROWLEY LIBER 777

hasmalim. 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: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on th

ons was due to the law of supply and demand, passed a unanimous resolution calling for the immediate repeal of that iniquitous measure! every person, whatever his grade in the order, has also a "natural" grade appropriate to his intrinsic virtue. he may expect to be "cast out" into that grade when he becomes 8 degree= 3square. thus one man, throughout his career, may be essentially of the type of netzach; another, of hod. in the same way rembrandt and raphael retained their respective points of view in all stages of their art. the practical consideration is that some aspirants may find it unusually difficult to attain certain grades; or, worse, allow their inherent predispositions to influence them to neglect antipathetic, and indulge sympathetic, types of work. they may thus become more u

them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions may be used in conjunction with the spirals, suppose that you are invoking hathor, goddess of love, to descend upon the altar. standing on the square of netzach you will make your invocation to her, and then dance an inward spiral deosil ending at the foot of the altar, where you sink on your knees with your arms raised above the altar as if inviting her embrace< to conclude, one may add that natural artistic ability, of you possess it, forms an excellent guide. all art is magick. isadora duncan has this gift of gesture i

24 banishings make three circumambulations widdershins, with the signs of horus and harpocrates in the east as he passes it. 410 9. let him advance to the square of malkuth in the tau, and perform a ritual of banishing malkuth. but here let him not leave the square to circumambulate the circle, but use the formula and god-form of harpocrates. 10. let him advance in turn to the squares jesod, hod, netzach, tiphereth, geburah, chesed and banish each by appropriate rituals. 11. and let him know that such rituals include the pronunciation of the appropriate names of god backwards, and also a curse against the sephira in respect of all that which it is, for that which distinguishes and separates it from kether. 12. advancing to the squares of binah and chokmah in turn, let him banish these also

ve" the dissolution of the self in the infinite "coagula" the presentation of the infinite, in a concrete form, to the outer. both are necessary to the task of a master of the temple. he may appear in any other heaven, according to his general nature, in his magical mask of initiation> in other words he should discover what may be the nature of his work. thus mohammed was a brother reflected into netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphereth, to the inner in the path of leo. ii "first method" let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him

ALEISTER CROWLEY SEPHER SEPHIROTH

sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh an

bers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( c

ttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkli

eat stone hldg nb) the waters mymh multitude, abundance nmh journey klhm queen hklm selah, glift up! h (ps. 32:5, 7, etc) hls 96 a name of god ynd) l (chaldee form of myhl) nyhl) by day mmwy occupation [mundane] work (cf. 415& 420) hk)lm the secret [counsel] of the lord (ps. 25:14; see 353) hwhy dws statute wc 97 changeless, constant; the god amon (na. 3:8) nwm) the son of man md) nb archangel of netzach l)yn)h the appointed time nmz to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright

ore; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l

e builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth

in: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r#k 521 the descending fire drwy) the naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl) hwhy t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth)

of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw; cf. 628 and 633 :r:w) the severities of hwhy hwhy twrwbg the cup of benedictions hkrb l# swk a flowing, wave *mylg mournings, laments *mylb) 644 was silent *mmd a dream *mwlx 645 put in motion, routed *mmh 646 lawful rtwm rejoicing #w#m elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach *myhl (see i.r.q. 778& no. 41 *md) hwhy hy blemish, spot, stain *mwm 647 lights twr)m great dragons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 s

andards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translation mwgrt 650 natron (prov. 25:20) rtn mem: water *mym very silent *mmwd 651 temurah: permutation hrwmt 653 haggler nrgt i am hwhy thy god *kyhl) hwhy ykn) 654 sunset #m#h )wb children *mydly 655 the holy one, blessed be he )wh kwrb #wdqh the palace of the body of heaven (referred to netzach) mym# mc( lkyh the sphere of mars *myd)m the waters *mymh 656 a lily; a rose (see 706, and cf. 661) n#w# delight, joy nw# a furnace rwnt by day *mmwy 658 a name of god *myhl )wh 660 flashings, scintillations tycycyn zones; members nyr#q a day; the seas; the times *mymy vases, vessels *mylk spice; drug; poison *ms 661 a lily; a rose (cf. 656) hn#w# a storehouse *ms) 662 the garland of god l

to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job 36:8 *myqyz 729 the curse of satan n (rq jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach *nyx)y the accentuator *mym+ 730 seasons *myd(wm fools; the constellation orion *mylysk 732 white *nbl clusters; grapes *mybn( the golden image [of nebuchadnezzar (dan. 3*)bhd mlc 733 the white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351) twlqlq( to eternity *mlw(l 737 blaze, flame (live coal) tbhl) v

ons, futilities, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the

of war: hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the profuse giver: a title of kether lz tt chief, duke; guide *pwl) 838 to pass, renew, change *plx the world of mevetbau: the natural world (referred to netzach- hod-yesod*(b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h *mybwrk 839 the ancient among the ancient *nybsd )bs 840 pearl: a title of malkuth *nynp 841 praises, psalms twlht face, countenance *nypn) 842 aralim, mighty ones: the angelic choir of binah *myl)r) spirit of lives *myyx xwr 843 that goes on foot *mylgr 844 intellectual virtues mylk#h

ALEISTER CROWLEY THE QABALAH

th, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \

et; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk, power. 31. al, not; and la, god. in this part i( nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 40 in the apocalpyse of john t.s. liber lviii 28 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and

the laughing lion on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest t

l, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore ihsous the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do

ALEISTER CROWLEY EQ I 5

th eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the an

arshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately

and of the paths on the tree. hence suggests completion of imperfection. finality, the fatal finality. note 2 x 11= 22, the accursed dyad at play with the shells. 24. number of the elders; and 72 3. 72 is the "divided name" 99 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, kch "power" 31. la "not; and al "god" in this part i("nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality: things as they are in their totality. ahihvh, the combined ahih and ihvh, macroprosopus, and microprosopus, is here

er of the "laughing lion" on whom babalon rideth. see liber 418. note 419+ 156= 23 x 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28. mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest t

, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire "the devils also believe, and tremble" worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, p.v. 888. the grad scale of 8. in greek numeration therefore iota eta sigma omicron upsilon sigma the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and the methodis

ALEISTER CROWLEY EQ I 5

ant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidde

ling, that i can compare to nothing that i have ever heard; yet it is strangely human. and the voice says: these are they that grasped love and clung thereto, praying ever at the knees of the great goddess. these are they that have shut themselves up in fortresses of love. each plume of the peacock is full of eyes, that are at the same time 4 x 7. and for this is the number 28 reflected down into netzach; and that 28 is kaph cheth (kach, power. for she is sakti, the eternal energy of the concealed one. and it is her eternal energy that hath made this eternal change. and this explaineth the call of the aethyrs, the curse that was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed o

ALEISTER CROWLEY EQUINOX EQ I 2 2

altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. h

t included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from

ned; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, t

heosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the

in of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in, nor understood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperato

system, in the present ritual, in design of tarot cards and generally. of the place of harpocrates the next invisible station is in the path of hb:samekh between the place of thmaist and that of the evil triad: and it is the place of the lotus- throned lord of silence, even that great god harpocrates, the younger brother of horus. of isis and nephthys the stations are the places of the pillars in netzach and hod respectively; wherefore these great goddesses are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the por

k field with an circumscribed equilateral triangle pointing upward. the triangle is composed of white bands, and the black field is re-entrant in its center. illustration "diagram 9. the lamen of the hegemon" this is a circular ring of black enclosing a white field within which floats a solid black calvary cross "the hegemon" the place of the hegemon is between the two pillars, whose bases are in netzach and hod at the intersection of the paths of hb:peh and hb:samekh in the symbolic gateway of occult science: as it were at the beam of the balance at the equilibrium of the scales of justice, at the point of the intersection of the lowest reciprocal path with that of hb:samekh, which latter forms a part of the middle column, being there placed as the guardian of the threshold of entrance, a

ineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free-floating above a crescent which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, an

th four through six are enclosed within a downward pointing triangle. sephiroth seven through nine are enclosed within a downward pointing triangle. there are three triangles in all "the fourth part" in the advancement ceremony the practicus seeks admission by the sign of the calvary cross of six squares within a circle. the "hierophant" tells him "this cross embraces, as you will see, tiphereth, netzach, hod and yesod, resting upon malkuth. also the calvary cross of six squares forms the cube unfolded, and is thus referred to the six sephiroth of microprosopus, which are: chesed, geburah, tiphereth, hod, netzach and yesod" 23 "see 777" col. xc, p. 18. 24 "see 777" col. viii, p.2. illustration on page 282 approximated below_ hb:koph_ sigils tablet venus on of venus of tree_ air. hb:nun lam

re, the concealed spirit and the four elements of earth, air, fire and water. about her head is a halo of light. on her breast is the sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. the lion represents the fire of netzach, the blood of the lion; and the eagle represents the water of hod, the gluten of the eagle; whose reconcilement is made by the air in yesod uniting with the volatised water rising from the cauldron though the influence of the fire beneath it. the chains which link the lion and the eagle to her waist are symbolic of the paths of hb:nun and hb:ayin, scorpio and capricornus as shown by the sc

k the lion and the eagle to her waist are symbolic of the paths of hb:nun and hb:ayin, scorpio and capricornus as shown by the scorpion and the goat in the background. in her right hand she bears the torch of solar fire, elevating and volatizing the water in hod by the fiery influence of geburah; while with her left hand she pours from a vase the waters of chesed to temperate and calm the fire of netzach. illustration on page 287 approximated_ visita interiora terrae rectificando invenies occultam lapidem, veram medicinam v.i.t.r.i.o.l.u.m. 1.2.3.4.5.6.7. v.i.t.r.i.o.l. s.u.l.p.h.u.r. m.e.r.c.u.r.y. air water dee spirit subtilis aqua lux terrae salt fiat lux flatus ignis aqua terra\ dee/ air_ water spirit_ diagram 54. the symbolic latin names. this explanation being ended, the associate ad

seemingly unbalanced influences of mercury. but if he has passed through the paths of hb:shin and hb:resh with cunning and earnestness he will understand why it is necessary to enter the grade of the element of water by the paths of the sun and of fire, as he will in his next step understand why it is that the paths of hb:qof and hb:tzaddi, that is, of pisces and aquarius, lead him to the fire of netzach and not to the water of hod. the path which connects hod with netzach is the 27th path of the sepher yetzirah which answers to the letter hb:peh. it is the reflection of the sphere of mars and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of

ALEISTER CROWLEY EQUINOX EQ I 3 2

shod. there is a girdle suggested about the waist. issuing from the lips of the figure toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined b

ence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is r

e and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of

its duality; and devotion and service (by opposing itself to kether "binah" which would unveil mysteries "chesed" which would rebel against authority and be slack in exercising it "geburah" which would display its strength and boast thereof "tiphereth" which would be normally the mere human will. 21 the sword, the ten sephiroth. the serpent, the twenty-two letters: together the thirty-two paths "netzach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge

ours of the opal, each brother light dissolving into its sister counterpart, according as the position of the aspirant changes. here he learnt of the deceptions of desire; how they change, and only exist by perpetually changing. yet also here he learnt how to slay them by wedding them to their opposites; but in the very act he only begat another mystery more terrible than the last, the mystery of netzach. as fire may be victorious over water, or water over fire, so may victory itself leave the victor doubly enslaved by his very success. until the present, frater p. had always found some new cause for which to draw his sword; but now, though the blade was as bright and keen as ever, like a knight surrounded by crafty footpads in the night, he knew not which way to thrust, thought the danger

o the fourth; just as a warrior who has slain the king, and the captain of the guard, and even the chief eunuch who sleeps across the threshold of the queen's bed-chamber, may lose the kingdom he has all but won amongst the soft seducing cushions of a fair woman's couch, and only awake from his foolish sleep as the mallet drives the nail through his unguarded head. more valiant men have fallen in netzach than ever fell in malkuth, yesod, and hod combined, and more will fall in tiphereth than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speedi

beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his implements, for his work is still in the kingdom of the ruach. and so long as his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who s

ALEISTER CROWLEY EQUINOX EQ I 3

s to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is al

ircle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this p

hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise

with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and

devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body c

ALEISTER CROWLEY EQUINOX EQ I 4

the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatne

s.227 the first is: i "right comprehension or right views" right comprehension is the first practical step in carrying 143 out the four noble truths, that is in the understanding of the three characteristics- the three fundamental principles of buddhism. besides representing malkuth, the four noble truths (viewed in an elementary manner) represent the four lower sephiroth- malkuth, yesod, hod and netzach, the state of right views carrying with its attainment a transcendency over all wrong views, that is to say all crude and unskilful views, all dogmas, assertions, all doubts, which are as unfertile as the elements are when uncombined, by applying to them what we have termed elsewhere the pyrrhonic serpent of selection. the attainment of right views is arrived at in three successive steps (

of attributing the noble eightfold path to the tree of life is as follows: the first and second steps- right comprehension and right resolution, may from their purging nature fitly be compared to yama and niyama and also to the earthly and lunar natures of malkuth and yesod. the third and fourth- right speech and right action, in their yearning and striving are by nature as unbalanced as hod and netzach which are represented by fire and water and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be compared to tiphereth in its solar aspect or to the manipura chakkra. the sixth and seventh stages- right effort and right thought, ar

AN INTRO TO STUDY OF THE KABALAH

also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" an

tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus

BOOK T

om the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of hb:y (opposition, yet courage. therein rule the two great angels hb:mhshyh and hb:llhal of the schemhamphorash. xxiv. the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost d

the decanate venus and scorpio. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunkenness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of hb:h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels hb:mlhal and hb:chhvyh rule. book t page 16 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 xxxiii. the lord of swiftness eight of wands or torches four white radiating angelic hands (two proceeding from each side) issuant from clouds; clasped in two pairs in

s. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the point of gaining, through not continuing the effort. love of abundance, fascinated by display, given to compliments, affronts and insolences, and to spy upon others. inclined to betray confidences, not always intentionally. rather vacillatory and unreliable. netzach of hb:v (journey by land: in character untrustworthy. herein rule the great angels hb:hhhal and hb:ma'akal. xlii. the lord of abandoned success eight of chalices a white radiating angelic hand, holding a group of stems of lotuses or water-lilies. there are only two flowers shown, which bend over the two central cups, pouring into them a white water which fills them and runs over into the t

unfulfilled (shewn, as it were, by the fact that the rosebuds do not come to anything) loss of apparently promising fortune. hopes deceived and crushed. disappointment, misery, slavery, necessity and baseness. a cultivator of land, and yet a loser thereby. sometimes it denotes slight and isolated gains with no fruits resulting therefrom, and of no further account, though seeming to promise well. netzach of hb:h (unprofitable speculations and employments; little gain for much labour. therein hb:hrchal and hb:mtzral are ruling angels* book t page 21 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 li. the lord of shortened force eight of swords four white radiant angelic hands issuing from clouds, each holding two swords, points upwards; all the points touch near the top of the card

BOOK OF BLACK SERPENT

o called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referre

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

CASE PAUL F THE BOOK OF TOKENS

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

ole universe [156] comment on peh* p e h, pronounced pay. transcribed as" p. the number 80. meaning: mouth. the exciting intelligence. 2 here as elsewhere in these meditations our author regards the process of manifestation as being one in which the life-power realizes itself. 3 this paragraph refers to the 27th path of wisdom, called the "active or exciting intelligence, which joins the sephirah netzach, victory, to the sephirah hod, splendor. the fourth paragraph continues the same theme. 5 "destruction is the foundation of existence. the letter peh, as a single character, is the number 80, and 80 is the enumeration of yesod, i s v d" foundation. on the tree of life the sephirah yesod represents the reproductive organism of the heavenly man. the process which begins the generation of a h

e letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach: victory. the seventh sephirah (q.v) on the tree of life (q.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the law, and it's creed his infamous "do what thou wilt shall be the whole of the law, love is the law, love under will" the ninety-three comes from the numerological reduction via gematria (q.v) o

s pronounced "yeh-hah-shu-ah" or "yeh-ho-vah-shah, respectively. it adds the shin (q.v) to the tetragrammaton (q.v, thus adding the spirit of god to the formula of the ultimate divinity. peristyle: the sacred enclosure of voudoun (q.v) rituals. philosophus: in the order of the astral star [o.a.s (q.v, a philosophus is the title of the sixth degree of membership, and correlates to the sephiroth of netzach (q.v. the primary principle of this grade is based on mastering the element of fire (q.v. this grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of fire (q.v) in their initiatory pattern. pillar: a column used to support a structure. pillar, middle: the central column on the tree of life (q.v. also a ritua

ng the tree of life (q.v, as if the tree of life was composed of three triangles plus malkuth. these triangles are: celestial triangle: the uppermost triangle, with one point up, composed of kether, chochma, and binah. moral triangle: the central triangle, with one point down, composed of geburah, chesed, and tiphereth. mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equivalent to the tao (q.v) of the chinese philosopher and mystic lao-tse; the unground of ja

wable source called the unmanifest (q.v) or the ain soph (q.v. venus: the second planet of the terran solar system. in astrology (q.v, the planet named after the roman goddess who served as the goddess of beauty. attributed as being the ruler of the zodiac (q.v) signs taurus (q.v) and libra (q.v. on the tree of life (q.v) within the kabbalah (q.v) venus is attributed to the seventh sephirah (q.v, netzach (q.v. keywords include: harmony, relationship, balance, attraction, beauty, love, party, diplomatic, art, music, drama, pleasure, possessions, lovely, candy, sweetness, lazy, indolent, enjoyment, taste, dressing table, make up, mirror. verver: the personal seal of a loa (q.v) or god, in voudoun (q.v. it is drawn upon the earth around the center post in the peristyle (q.v) or ceremonial enc

DION FORTUNE MYSTICAL QABALA

tive sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition spring

speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism. 14. t

a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, or even a druidic method, for different methods are best suited for different purposes and conditions. in all cases, however, the operation he designs is strictly related to the paths of the tree of which he is master. if he possesses the grade which corresponds to the sephirah netzach, he can work with the manifestation of the force of that aspect of the [page 12] mystical qabala page 11 godhead (distinguished by the qabalists by the name of tetragrammaton elohim) in whatever system he may select. in the egyptian system it will be the isis of nature; in the greek, aphrodite; in the nordic, freya; in the druidic, keridwen. in other words, he possesses the powers of the s

rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere

ecision for its confirmation. we get clues to this method in the dream-analysis of analytical psychology. we might describe it as the symbol-using power of the subconscious mind. it is an instructive experiment to toss a mass of irrelevant symbolism into the mind and watch it sort itself out in meditation upon the tree, rising into consciousness in long association-chains like dream analysis. 28. netzach is the sphere of the goddess of nature, venus. hod is the sphere of mercury, the greek analogue of the egyptian thoth, lord of books and learning. observing their opposition, we shall expect to find two different aspects represented in them, these finding their equilibrium in a third, yesod, the sphere of luna. we see then a triangle composed of the lady of nature, the lord of books, and t

y of nature, the lord of books, and the mistress of witchcraft; in other words, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism:

arranged in three columns. these are called the right-hand pillar of mercy, the left-hand pillar of severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we view the tree when we are using it to represent the macrocosm. but when we are using it to represent the microcosm, that is our own being, we, as it were, back into it, so that the middle pillar equates with the spine, and the pillar that contains binah, geburah, and hod with the right side, and the pillar that contains chokmah, chesed, and netzach w

uler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that

ce in tiphareth and psychism in yesod. mystical qabala page 40 16. we have noted the three trinities of the tree in our preliminary discussion of the ten sephi roth. let us recapitulate these again for clearness' sake. mathers calls the first trinity of kether, chokmah, and binah the intellectual world; the second trinity of chesed, geburah, and tiphareth the moral world; and the third trinity of netzach, hod, and yesod the material world. to my way of thinking, this terminology is misleading, for these words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; i

words do not connote in our minds what is meant by these worlds. the intellect is essentially a concreting of intuition and apprehension, and as such is an unsuitable term for theworld of the three supernals. with the use of the term moral world for chesed, geburah, and tiphareth i agree; it is identical with my term, ethical triangle; but with the term material world for the trinity [page 60] of netzach, hod, and yesod i emphatically disagree, for this term belongs exclusively to malkuth. these three sephiroth are not material but astral, and for this trinity i propose the term astral, or magical world; it is not well to wrest words from their dictionary meaning, even if you define your use of them, and this mathers has not troubled to do. 17. the intellectual sphere is not so much a leve

these four levels permit of yet another grouping of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace are yesod and malkuth; and the rest of the sephiroth each has a palace to itself. the grouping is of interest as revealing the intimate relationship of yesod and mal th, and e

r, and fire. under the presidency of aleph is the airy triad of kether, in which is the root of air, reflecting downward through tiphareth, the solar fire, into yesod, the lunar radiance. in binali is the root of water (marah, the great sea, reflected through chesed into hod, under the presidency of mem, the mother of watei. in chokmah is the root of fire, reflected downwards through geburah into netzach, under the presidency of shin, the mother of fire. 25. these groupings must be borne in mind, for they aid greatly in understanding the significance of individual sephiroth, for, as we have already pointed out in various connections, a sephirah is best interpreted by its affiliations. chapter ix the ten sephiroth in the four worlds i. we have already noted the division of the sep hiroth in

FRATER ELIJAH ANGELS OF CHAOS

e may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. the sigil of netzach is given to formulate access to daath. this allows for a gateway to be created. it is necessary for the conscious mind to be put down (an extremely difficult thing to do. this allows for egress into these spaces. it is here that the angel comes to the fore, guiding the shell core of the magus (on the side. the moan is of divinity piercing itself. ii/5b: chrnzn arises as an impulse of the e

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supern

es and will at the propertimeconstitutetwofurtherritesfor the completionofthe existing series as follows (a)theorderofthedaughtersofzion (b)thethirdorderr.r.et a 'c.(22)thec.willdistribute theseritesupon.anascending scale as 'follows (a)riteofmartinism,referred tomalkuth.(b)riteoftheg.d.,referred tojesod,(c)riteofswedenborg, referred tohod(withits complement (d)riteoftheeastern star, referred' to netzach (e)riteofther.r.et a.c.,referred to tiphereth.(f)riteoftheilluminati, referred to chesed(withits complement (g)riteofadoption, referred to geburah (h)riteofthenovices andknightsoftheholycity, referred tochockmah(withits complement (i)riteofthedaughtersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether

GILBERT THE SORCERER AND HIS APPRENTICE

o called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred

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

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

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

and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of life embraces t

GILBERT R A THE MASONIC CAREER OF A

two further rites for the completion of the existing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or

GNOSTIC CATECHISM

two further rites for the completion of the existing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or

GNOSTIC HANDBOOK

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. found

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

ample of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed

f light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and form and embodies the light forms of briah. kether matraton. chokmah. raziel. binah. tsaphkiel. chesed. tsadkiel. geburah. kamael. tiphareth. michael. gnostic theurgy page 97 netzach. haniel. hod. raphael. yesod. gabriel. malkuth. sandalphon. yetzirah: the world of air yetzirah is the world of fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha

rits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into

es with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was original

GOLDEN DAWN RITUALS ENOCHALL

n the air tablet. hagone: name of mercury (corrected) heptagon 1. hagonel: angel (filius filiorum lucis, associated with mercury, also, the angelic prince ruling, with king. carmara, the kings and princes of the planetary hours. hah: cacodemon of water angle of earth tablet. hal (meaning unknown) hals: subservient angel of earth angle of air tablet. ham/ hami: creature/ creatures. haniel: name of netzach outer heptagon. hap: cacodemon of water angle of fire tablet. harg: hath planted. has: cacodemon of air angle of fire tablet. hath: works (n. hbr: cacodemon of water angle of fire tablet, counterpart of the angel brap. 27 hcnbr: angel ruling cnbr and companions. hcoma: spirit of water on the tablet of union. hctga: five lettered holy name of god, ruling the element of earth. hddn: subservi

GOLDEN DAWN RITUALS K

reth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may reac

GOLDEN DAWN RITUALS VENUSZAM16

s talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and l

working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and

er of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfect

d i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the na

haracteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nogah and all the powers of netzach. elohim, o yelesser gods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue of yhvh tzboath, ab, whose name thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bowl his life and power. in taking it f

sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge

enus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day"

ht. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach

GOLDEN DAWN RITUALS ZAM13

reth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may reac

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane

tal plane beyond is impending. on the watch-towers, zaa is somewhere in or near fire of water. two of the first things that you will probably notice when entering zaa are (1) its lunar nature and (2) the almost total absence of anything except yourself. on the tree of li fe, zaa is somewhere between the path of the moon (pisces) and the path of temperance/art (sagittarius) below the sephiroths of netzach and tiphareth. you will be totally alone in zaa except for a few angels and the governors. although this may actually be true for other aethyrs as well, in zaa the sense of loneliness is acute and oppressive. it can be likened to entering a dark and silent chamber and remaining there for a very long time by yourself. because you are an individual, you 204 are separate from everyone else. i

t heart. this symbolism is the "heart girt with a serpent" found in many occult teachings including crowley's liber lxv. it is a form of the snake encircling the world with its tail locked in its mouth. yet another possible way of seeing this wheel is in the form of the wheel of fortune of atu x of the tarot. this path leads down from chesed through the veil of the temple unti l i t connects with netzach. the wheel of fortune is the western equivalent of the hindu wheel of samsara whose spokes are the three gunas or modes of energy: sattvas, rajas and tamas. it is also equivalent to the tibetan wheel of life which divides life into eleven phases of an endless cycle and which is held by the terrible goddess of time, kali. the great turning wheel is our universe. with practice you wi l l be

GREY W G CONDENSATION OF KABBALAH

acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy in a masculinized direction was termed netzach, victory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far, but in order for this to be fulfilled, something will be needed to appreciate and realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or

y. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as a

st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of their current ambient circumstances and advance towards the nearest inner state of glory or ambition. this is the path of glorification or honour which makes life in this world worth while and sometimes wonderful. next of course, the 30th path begins again in this world and ascends as far as netzach, the eighth concept of victory on the tree. everyone wants to achieve something in and with their lives. anything which counts as a victory gained by struggles with all the opposition encountered in earth-life. intentions of achieving such victory over the worst side of ones own nature should be very much included here. anything of a good over bad nature. these three paths are those which

KNOWLEDGE LECTURE FIVE

al mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth chesed, geburah, tiphareth, netzach, hod, yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus:

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

attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces

KNOWLEDGE LECTURE TWO

s el (la, its archangel is tzadkiel (layqdx, its choir of angels is the chashmalim(\ylmcj, or 'lucid ones. geburah's divine name is elohim gibor (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of

LIBER 777

rew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 2

hasmalim. 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: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping

LIBER LVII

th, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \

t; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fecund, cruel, beautiful, relentless. 28. mystic number of netzach, jk .power. 31. al .not; and la .god. in this part i(.nature as it is) the number is rather forbidding. for al is the god-name of chesed, mercy; and so the number seems to deny that name. 32. number of sephiroth and paths, 10+ 22. hence is completion of perfection. finality; things as they are in their totality. hwhyha, the combined hyha and hwhy, macroprosopus and microprosopus, is here

he .laughing lion. on whom babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother, in her glory as queen. she saves the 4 by the 7 (d= 4= venus= 7, thus connects with 28, mystic number of netzach (venus, victory. note the 3 sundering the two fours. this is the feminine victory; she is in one sense the delilah to the divine samson. hence we adore her from full hearts. it ought to be remembered, by the way, that the 4 is not so evil when it has ceased to oppress us. the square identified with the circle is as good as the circle. 441. truth, the square of 21. hence it is the nearest t

l, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand scale of 8. in greek numeration therefore the redeemer, connecting with 6 because of its 6 letters. this links greek and hebrew symbolism; but remember that the mystic iesous and yeheshua have no more to do with the legendary jesus of the synoptics and methodists than the mystic ihvh has to do with t

LIBER LXXVIII

eap from the point of junction. above and below the central wand are the symbols of% and e, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great angels hychm and lahll of the schemhamphorash. xxiv the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all t

ymbols of the decanate$ and h. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunken-ness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels lahlm and hawhj rule. a description of the cards of the taro 35 xxxiii the lord of swiftness eight of wands or torches four white radiating angelic hands (two proceeding from each side) issuant from clouds; clasped in two pairs in the centre with the grip of the first or

k. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the point of gaining, through not continuing the effort. love of abundance, fascinated by display, given to compliments, affronts and insolences, and to spy upon others. inclined to betray confidences, not always intentionally. rather vacillatory and unreliable. netzach of v (journey by land: in character untrustworthy. herein rule the great angels lahhh and lakym. 40 liber lxxviii u u u u u u u u xlii the lord of abandoned success eight of chalices a white radiating angelic hand, holding a group of stems of lotuses or water-lilies. there are only two flowers shown, which bend over the two central cups, pouring into them a white water which fills them and

unfulfilled (shewn, as it were, by the fact that the rosebuds do not come to anything) loss of apparently promising fortune. hopes deceived and crushed. disappointment, misery, slavery, necessity and baseness. a cultivator of land, and yet a loser thereby. sometimes it denotes slight and isolated gains with no fruits resulting therefrom, and of no further account, though seeming to promise well. netzach of (unprofitable speculations and employments; little gain for much labour. therein lajrh and larxm are ruling angels. li the lord of shortened force eight of swords four white radiant angelic hands issuing from clouds, each holding two swords, points upwards; all the points touch near the top of the card. hands issue, two at each bottom angle of the card. a description of the cards of the

LIBER THISHARB

o sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

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

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ef is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are th

e" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the son, and by the virtues

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

rimum 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 va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, t

almighty god! be present with us both now and for ever: tetragrammaton- and let thine almighty power and presence ever guard and protect us now and for ever: raphael- let thy holy angel raphael wait upon us at this present and for ever: schemes (or shemesh- to assist us in these our undertakings. lehovah- god almighty, god omnipotent, hear my prayer: sabaoth- thou great god of sabaoth: netzah (or netzach- all-seeing god: elohim- god be present with us, and let thy presence be now and always present with us: haniel- let thy holy angel haniel come and minister unto us at this present. sabaoth- o thou great god of sabioth, be present with us at this time and for ever: hodben (should be hod simply- let thine almighty power defend us and protect us, both now and for ever: michael- let michael

MICHAEL W FORD THE VAMPIRE GATE

ickian this can simply be the energy or motivation to action. they are also called zaphiel, and their forms are those of enormous black heads like a volcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel+ rebrequel+ mephisophiel 55 these demons are known as zamiel, and they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adr

MOTTA MARCELO THE COMMENTARIES OF AL

t be a flaming harlot one must let oneself go, whether one's star be twin with that of shelley, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinde

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

os the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of oppos

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

s are merely derivatives of these ten. these qualities are called the ten sefirot. each sefirah subdivides into ten and those in turn also subdivide into ten, etc. ad infinitum. everything that exists derives from the combinations and divisions of these qualities. the ten sefirot are: 1. keter crown 2. chochmah wisdom 3. binah understanding 4. chesed kindness 5. gevurah might 6. tiferet beauty 7. netzach conquest 8. hod majesty 9. yesod foundation 10. malchut kingdom the three upper sefirot (mochin brains) the first set of sefirot is called the three upper sefirot. this is because they correspond to the intellectual faculties. they are also called mochin (brains. they are: keter (crown, which corresponds to the quality of pleasure and desire (there also is a sefirah called da at (knowledge

ed the seven lower sefirot, and corresponds to the emotions (midot. they are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malchut als

rst circle is the primal desire for pleasure and desire (keter. the next circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of primal desire. each of these sefirot includes ten particular sefirot etc. however, the particular sefirot are not recognizable. at this point

ah (insight) which determines what is or isn t desirable. for this reason chochmah of arich (insight of desire) is the source of the mitzvot (commandments) of the torah (the above principle applies to the enclothement of all the seven lower sefirot of atik (pleasure) within the seven upper sefirot of arich (desire. an additional example is how malchut of atik (kingdom of pleasure) is enclothed in netzach of arich (conquest of desire. malchut of atik represents the great pleasure of being the king and ruling over others. it therefore is easy to see why malchut of atik is enclothed within netzach of arich which represents the desire for conquest) comprehension before we can understand how the influence comes down from keter (desire) to chochmah (insight) and binah (comprehension, and their i

nnection with each other may be understood. the sefirot of tikkun are divided into three lines of expression. these are kindness, judgment and mercy (chesed, din, rachamim. the quality of kindness is represented as a line to the right, the quality of judgment as a line to the left and the quality of mercy as a line in the middle, between the other two lines. the three sefirot chochmah, chesed and netzach make up the right line, the sefirot binah, gevurah and hod make up the left line, and the sefirot da at, tiferet and yesod make up the middle line. now, it must be understood that on the level of keter of keter, which is the inner aspect of keter, there is no division into three lines. this is because keter of keter is a simple essential desire which is indivisible into parts. rather, the

as distinct modes of expression beginning with the external aspect of keter. this external aspect begins with chochmah of keter onward. now, the inclusion and connection of the right and left lines with each other comes about specifically through the middle line which represents the quality of connection. the explanation of the matter is as follows: in the right line, though chochmah, chesed, and netzach are related to each other, nonetheless they are separate matters from each other. for example, chochmah is an intellect and reasoning which leans toward being kind. this is because chochmah, which is the intuitive flash of inspiration, views things in a holistic fashion. it will, therefore, tend to lean toward kindness. for example, in a criminal court case, if we look at the whole person

indness. for example, in a criminal court case, if we look at the whole person, such as what his upbringing, economic and social circumstances are etc, for the most part, there will be a greater tendency to view the defendant favorably, than if only the details of the crime itself are scrutinized. from this we see that chesed, which is the giving of influence, is an offshoot of chochmah. in turn, netzach is an offshoot of chesed. chesed is the quality of expansive and abundant spreading forth of influence. since netzach is the quality of conquest, which is the matter of spreading forth by expanding the borders of his influence, we see that it is an offshoot of chesed. but, on the other hand, it is an altogether separate matter from chesed, just as chesed is a separate matter from chochmah

chesed is the quality of expansive and abundant spreading forth of influence. since netzach is the quality of conquest, which is the matter of spreading forth by expanding the borders of his influence, we see that it is an offshoot of chesed. but, on the other hand, it is an altogether separate matter from chesed, just as chesed is a separate matter from chochmah, though it is an offshoot of it. netzach is not a form of chesed. nonetheless, when there is a desire to do a chesed, all obstacles to its fulfillment must be overcome in order for it to come to fruition. this is a function of netzach, which is the quality of perseverance, overcoming of obstacles, and victory. this is to say that the quality of kindness necessitates the drive to triumph, in order to bring about the actualization

to come to fruition. this is a function of netzach, which is the quality of perseverance, overcoming of obstacles, and victory. this is to say that the quality of kindness necessitates the drive to triumph, in order to bring about the actualization of that kindness etc. an example of this may be understood from the parent/child relationship. when a parent wants to influence his child in a way of netzach, he explains to him why he should think or act in a certain way until he has "won him over" to his way of thinking or acting. in the left line too, though binah, gevurah and hod are related to each other, nonetheless they are separate matters from each other. this is because binah, constitutes close scrutiny and comprehensive analysis. because of this, it is specifically in binah that faul

ah, gevurah is mine" in turn, hod is an offshoot of gevurah. gevurah is the quality of restraint and the withholding of influence. hod, which is the quality of submission to authority, is its offshoot. in the parent/child relationship, this is when the parent demands that the child should act or desist from acting in a certain way, not because he has "won him over" to his way of thinking, as with netzach, but by force of authority alone "you must do it because i said so. i don t owe you explanations" in the case of a citizen of a country, this is the fact that a person must submit to the laws of the land, whether he agrees with them or not. when he is stopped for a traffic violation, he cannot argue the merits or demerits of the law with the police officer. he must submit, and if he does n

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

say that the understanding will bring him great pleasure (atik yomin) and a great desire (arich anpin) which will motivate him to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he ca

this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into

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

king h was required; rather, the raising of [the issue of his making in] the question and the [subsequent] talking about it was enough. the discussion now returns to the verse describing the creation of the gman h of beriah, gand g-d created man in his image. h this verse continues, g cin the image of g-d he created him. h this refers to the intellect that enters [the gman h of beriah] clothed in netzach-hod-yesod of ima, which is called the gimage, h as is known. the partzuf of z feir anpin of beriah (the gman h of beriah) receives its intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim u

he aftermath of which was the dispersion of mankind [to answer these questions] know that adam, before he sinned, was not physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower

-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was diminished h obviousl

flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-levels. this is the significance of the hei-yud of the name elokim, meaning 5 times 10. the name elokim, we know, is associated with the left axis of the sefirot, that of gevurah. the chesedgevurah- tiferet-netzach-hod of this name are inter-included of ten sub-sefirot each, giving 50 total sub-states of gevurah. the numerical value of the letters hei and yud are 5 and 10, respectively. these are the fifteen cubits [of water depth] that ascended [above the highest mountaintop. the 15 cubits allude to the 5 and the 10 of the name elokim. 5 genesis 2:15. 6 batei midrashot, vol. 2, likutei midrashim mik

kva is positioned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward external expression are the lower two-thirds of tiferet, netzach, and hod (yesod and malchut are technically the drive toward and means of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of tha

s of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are oriented chiefly outwards and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of the partzuf outward. since the intensity of consciousness is greater in chesed and gevurah than it is in netzach and hod, the former

beauty to japheth, and let him dwell in the tents of shem, and let canaan be his servant. f h15 let us understand why [noah] used the name havayah in blessing shem and the name elokim in blessing japheth. also [let us understand] why he cursed canaan and not ham, who committed the sin. the explanation: noah and his three sons in the ark personified yesod and its three hues. these [three hues] are netzach, personified by shem; hod, personified by ham; and yesod, personified by japheth. this is alluded to in the verse, gand joseph was good looking. h16 the words for ggood looking h are yefeh to far. when this expression is abbreviated according to the conventions of the technique known as notrikon, the word yefet, which is also the name japheth, is formed. alternatively, the feminine form of

to read yefet, japheth. in either case, inasmuch as joseph is always associated with the sefirah of yesod, it follows that japheth is also associated with yesod. now, a higher entity always retains a residue of the lower entities that pass through it, whereas the lower entities do not retain anything of the higher entity [they pass through. therefore, the shin of shem alludes to the three axes of netzach-hod-yesod. the flow of divine beneficence flows first through netzach, then through hod, and then through yesod to malchut. of the triad of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated

h-hod-yesod. the flow of divine beneficence flows first through netzach, then through hod, and then through yesod to malchut. of the triad of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light flows through it. this is alluded to by the shin in the name of shem, the son of noah associated with netzach. the shin comprises three vertical gstems h resting on a horizontal base. these three stems allude to the three sefirot of netzach-hod-yesod. the numerical value of the initials of ham and japheth is 18. ham: chet-mem; japheth: yud-pei-tav. chet-yud= 8+ 10= 18. this is because yesod re-includes all three. in netzach, the name havayah predominates, for the numerical value of shem (340) is t

is is the first stage, and as we have seen, the name ekyeh is associated with ima. the yud-hei-vav [then] extend through the six extremities of z feir anpin, which are manifest as the six permutations constructed by the letters yud-hei-vav, whose numerical value is 126. yud-hei-vav= 10+ 5+ 6= 21. 21 x 6= 126. the six permutations are: gevurah chesed hei-vav-yud yud-hei-vav tiferet vav-yud-hei hod netzach hei-yud-vav yud-vav-hei yesod vav-hei-yud note that the permutations on the right axis begin with yud, those on the left axis with hei, and those on the middle axis with vav. this is because the sefirot above the right and left axes are chochmah and binah, associated respectively with the letters yud and hei of the name havayah. the six permutations of yud-hei-vav comprise 18 letters [18 i

chet-yud= 8+ 10= 18. the ruach of malchut is the emotions of malchut. the influx of intellect from ima, as embodied in the permutations of yud-hei-vav, has thus restored the ruach of malchut. when 18 is added to 126, the result is 144, the numerical value of the word gbefore h or gnot yet h [kedem, which refers to the nefesh of malchut. kedem: kuf-dalet-mem= 100+ 4+ 40= 144. thus, the nefesh, the netzach-hod-yesod of malchut, has been restored. the three letters yud-hei-vav that are the origin of the intellect of z feir anpin and from which are derived these six permutations of yud-hei-vav, express the 63- name [63 plus] kedem [144] equal the numerical value of the word for glight h [or, 206, plus the kolel. this is the neshamah of malchut. the 63-name is associated with binah. 63+ 144= 20

l, the two hei fs of the name havayah are the feminine sides of the two-letter pairs, while the yud and vav are the masculine sides. the gfeminine h here means grecipient h or gmeans of expression, h and this is the role played by animals vis-a-vis human beings [specifically] the pure animals are derived from the letters hei in the permutations yud-hei-vav and yud-vav-hei, aligned with chesed and netzach. the impure animals are derived from the letters hei in the permutations heivav- yud and hei-yud-vav, aligned with gevurah and hod. as for what is derived from the permutations vav-yud-hei and vav-hei-yud, aligned with tiferet and yesod, these animals are neither pure nor impure. they are alluded to by the phrase, gfrom the animals that are not pure h; this implies [animals that on the one

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tion of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason for doing so is that i

t ideas to the emanations of deity or sephiroth. they made them ten in number. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the dagesh or pointing which represents the vowel sounds in modem hebrew script is not given. it was a later invention to standardize

th -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 x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *nu iid -tjd n'wx note: the student shozlld himself draw several trees of life, and upon them pkce the above names in proper order. only by doing

he name by which another knowethhis god for if thou doest this thing in jupiter, thou wilt blaspheme yhvh; and in osiris yeheshuah''ask of god and ye shall have, seek and ye shall find. knock, and it shall be opened unto you <150> the garden of eden after the fall this diagram is described in the philosophus ritual. it shows in a glyph the teaching proper to a philosophus on entering the sephirah netzach which he has reached by the three paths of qoph, tzaddi, and peh from the sephiroth-malkuth, yesod and hod respectively. the great goddess eve, being tempted by the fruits of the tree of knowledge whose branches tend upwards to the seven lower sephiroth, but also downward to the kingdom of shells, reached down to them and the two pillars were left unsupported. then the sephirotic tree was

nd9n the supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to yod and the sephira chokmah. aima is referred to heh and the sephirah binah. zaulr anpin is referred to the six sephiroth-chesed, geburah, tiphareth, netzach, hod, and yesod, and of these especially to tiphareth. malkah i l 3 9 t h e queen, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four

ord eth- essence, and on the base the word olam meaning world. the calvary cross of ten <157> squares admits to the path of peh, mars- the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. the cross of the hegemon's badge admits to the grade of philosophus. this cross embraces tiphareth, netzach, hod and yesod, and rests upon malkuth. the calvary cross of six squares also refers to the six sephiroth of microprosopus and is the opened out form of the cube. the symbol of. venus on the tree <158> of life embraces the whole ten sephiroth. it is a fitting emblem of the isis of nature. as it contains all the sephiroth its circle should be made larger than that of mercury. 80 the golden

icity of fire-its attributes and correspondences <161> the diagrams as confusion is found to exist with regard to the right and left pillars of the sephiroth on the tree of life in relation to the right and left sides of a man, and as to the phases of the moon-you must note: that in every diagram and picture, the right hand side of the observer is next to the pillar of mercy-chokrnah, chesed, and netzach; while the pillar of severity is on the observer's left hand. yet when you apply the tree of life to yourself, your right side, arm, and leg represent the side of strength and severity, binah, geburah and hod, and your left side refers to the, pillar of mercy. so that when you look at a diagram, you are looking, as it were, at a man facing you, that your right side faces his left. his merc

sembled here and added as an appendix since this was assumed to be more satisfactory than inserting them once again into the knowledge lectures. i. r) 82 the golden dawn: volume i book one <163> two further alchemical attributions to the tree of life 1. kether mercury the metallic root 2. chokmah salt lead 3. binah sulphur tin 4. chesed silver silver 5. geburah gold gold 6. tiphareth iron iron 7. netzach copper herrnaphroditical brass 8. hod tin brass 9. yesod lead mercury 10. malkuth mercury philosophorum medicina metallorum the qlippoth on the tree of life 1. kether thaumiel-the two contending forces, 2. chokmah ghogiel-the hinderers 3. binah satariel-the concealers 4. chesed agshekeloh-the breakers in pieces 5. geburah golohab-the burners 6. tiphareth tagiriron-the disputers 7. netzach

and mercury. the horizontal dividing line implies the precept of@ hermes "as above so below" the drawing rep <269> resents the trinity o- erating through tre a sephiroth and reflected downwards in the four trian les of the elements. air is re 8 ected from kether through tiphareth a v to yesod. water is reflected from binah throu h chesed to hod; fire is re 8 ected from chokmah through geburah to netzach; while earth is mal- v a kuth, the receptacle of the other three. oa w fifth knowledge lecture 85 (note: the following angelic names have been assembled and <170> tabulated systematically from a philosophus manuscript entitled "the lecture on the shemhamphoresch" this document deals principally with the traditional modes of fonning angelic names. it describes how various verses are taken f

of the universe; and its archangel is raphael, the prince of order of angels is melechim or malakim, that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels peniel and pelial are also referred unto this sephira. it especially rules the mineral world. the beams of chesed and of tiphareth meet in netzach and thence in netzach arises a green, pure, brilliant, liquid, and gleaming like an emerald. and the sphere of its operations is that of nogah or external splendour, producing zeal, love, harmony, and it ruleth the sphere of action of the planet venus and the nature of the vegetable world. and jehovah tzabaoth is a god of hosts and of armies, of triumph and of victory, ruling the universe

tisfymg, anda1 chai is the god of life, the living one. its archan el is gabriel the prince of change and alteration. and the name of the or d er of angels is kerubim or kerubic ones who are also called the order of an els. and from the rays of this triad there appear three colours in $lkuth to ether with a fourth which is their synthesis. thus from the orange tawn of 5 od and the green nature of netzach, there goeth forth a certain greenis k 'citrine' colour, yet ure and transluient withal. from the orange tawny of hod mingled rnth &e puce of yesod there oeth forth a certain red russet brown 'russet' yet gleamin with a hidden &e. and from the reen of net- zach and the r uce of yesod &ere goeth forth a certain other darf ening f e n 'olive' yet ric and glowing withal. and the synthesis of

urs of the sep&oth completed in their feminine or rainbow scale. moreover, though the tree of life operates thou h all the ten, sephiroth, yet it is referred in a special manner to ti hareth. 1ls o, though the branches of the tree of knowledge of good and stretch into the seven lower sephiroth and downwards into the kin dom of shells, yet it <198> is referred especiall unto malkuth. imilardy with netzach and hod, the right and le columns of the sephiroth are referred respectivel thereto. x k malkuth, adonai ha-aretz is god, the lord and king, ruling over the kingdom and em ire which is the visible universe. and cholem $sodoth the breaker of foundations (or ohm yesodoui-the world of the elements) is the name of the sphere of 0 eration of malkuth which is called the sphere of the elements fr

RUBY TABLET OF SET

. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who destroys the old and worthless, to make room for new creation. emphasized by the activity of wands, this card i

10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who destroys the old and worthless, to make room for new creation. emphasized by the activity of wands, this card is extremely, perhaps excessively active, preparing the way for later creation. seven of disks: netzach is victory, firmness, the "refulgent splendour of the intellectual virtues which are perceived by the eyes of the intellect" ms. fortune also says, every life or form of force manifesting in netzach is a partial but specialised [sic] manifestation; therefore no being that has for its sphere of evolution the sphere of netzach can ever have an all-round development, but must always be a crea

ot, connects binah (3) and geburah (5, understanding and strength. its position on the left pillar indicates that much of its influence and import is passive, rather than active. note that the four sphinxes which draw the chariot are not moving. in crowley's discussion of this trump, the only active motion is that of the rays within the grail. this card is potential. atu iv, the emperor, connects netzach (7) and yesod (9, occult intelligence and pure intelligence. like path 5 above, it connects the right and center pillars, but is much lower on the tree, with much more physical/mundane import. the emperor is regal and noble, but very active and interested in the world. this is the card of practical magic. 40again, you may find that avendish's the black arts contains such a suitable introdu

intervention of luck. whether the luck is good or bad will largely be a question of chance. some future opportunities will be good; some will be bad. the cards indicate that the querant's future will depend on which opportunities the querant decides to take, and that the querant may not be able to determine in advance whether these opportunities are good or bad for him (note that path 4-7 touches netzach, which gave failure) possibility# 3: the querant takes the new job and then stays with that job for many years. the card which reflects this future is the nine of swords, cruelty. the 9.s reflects the completion of the 8.s, the satisfaction of the querant's desire for intellectual activity. it shows more than satisfaction- the querant is now so intellectually involved that the job has beco

SATANGEL

happily married couples into adultery, and enjoys arranging unsuitable marriages. a beautiful well dressed young man, sometimes a woman, he runs the casinos in hell. on earth, he tempts humans to squander their wealth, following meaningless fads of fashion. the child of lilith and an angel. inventor of carousels, music, dancing and drama. archdemon corresponding to geburah (mathers, waite) or to netzach (crowley. 32nd spirit of the goetia, a king commanding 72 legions. gives the ring of virtues, teaches arithmatic, astronomy, geometry, handicrafts. answers demands fully and truthfully, makes one invincible, finds and guards hidden treasures. originally an old iranian spirit inherited by the post exile jews (tobias 3: 8, 17. in some ways reminiscent of the assyrian demon pazuzu. astaroth

end of the world. baal, bael (goetia, 1st spirit, west semite, lord, owner) who wears a conical cap with a long band of bull s horns, and is identified with seth. also manifests as the patron devil of idleness, with the arms of a spider and three heads; a toad, a cat, and a man. second in command of hell, residing in its eastern region, commanding sixty or seventy legions of demons. archdemon of netzach (waite. king commanding 66 legions. speaks hoarsely. gives the power of invisibility (goetia. the title of baal is syrian and means god or lord. baal-berith (syrian. patron devil of disobedience, who tempts humans into blasphemy, quarrels, contention, and murder. ex-prince of cherubim, now grand pontiff and master of infernal ceremonies, chief secretary of hell, minister of foreign affairs

god or lord. baal-berith (syrian. patron devil of disobedience, who tempts humans into blasphemy, quarrels, contention, and murder. ex-prince of cherubim, now grand pontiff and master of infernal ceremonies, chief secretary of hell, minister of foreign affairs, and infernal archivist. his name appears as a counter-signatory in the infernal pacts. baal-chanan, baal-hanan archdemon corresponding to netzach (waite. balam (goetia, 51st spirit. once of the order of dominations, now a demonic king ruling 40 legions, with the heads of a man, a bull, and a ram, with the tail of a serpent. rides a bear, carries a goshawk, speaks hoarsely. tells fortunes, gives invisibility, makes men witty. baphomet this character has long been identified with the devil and the goat of mendes, and as purely male. s

SEPHER HA BAHIR

reach down to the lowest earth. the bahir 44 what is the lowest earth? it is the last of the seven earths down below. the end of the divine presence of the blessed holy one is under his feet. it is thus written (isaiah 66:1, the heaven is my throne, and the earth is the hassock for my feet. the victory (nitzachon) of the world is there. it is thus written (isaiah 24:10, for victory of victories (netzach netzachim. 170. what is the meaning of victory of victories? there is a single victory (netzach. which is it? it is the one that inclines toward the west. and what is secondary to it? this is the one that inclines toward the north. and the third one? this is the one that is below. the third one? but you have said that the chariot has two wheels. we must therefore say that the end of the di

SIFRA DETZNIYUTHA

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

THE BLACK LODGE

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

THE MAGICIAN S KABBALAH

olloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliogra

throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not noticed until you come to fill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and correlating them. it is a commonly accepted fact that memory can be improved by collecting it

f a production system. the "context" in which a sephirah is viewed is one of its aspects (d) the aspect which enables the sephirah above it to instil within it the power to emanate further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manifested existence within its own essence. this is the "central" aspect of the node of activity, whereby it coalesces its own nature and from that proceeds forwards in the system. it is somewhat like the sudden chemical reaction wh

the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns to the

al fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and hod and aspects of binah seen through chesed and netzach. as stated in the bible "he says to man, behold the fear of god is wisdom, and to depart from evil is understanding" which indicates, in terms of the ascent of the tree, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem

e place that split an infinite number of universes out from each point. the two of pentacles is "harmonious change, which is the tao. crowley states that this card is a "picture of the complete manifested universe, in respect of its dynamics. the dynamic of the universe is tao or ma'at, and can be seen working at different levels through the two other sephiroth of this pillar of force, chesed and netzach. the colours attributed to each of the sephiroth also follow a similar pattern, being divided up across the four worlds. these are known as the "scales" of colour, and link colour to a theory similar to sound, where notes vibrate across octaves to achieve different levels of sound. the maxim of colour, sound and number systems is that they all relate to frequencies of vibration, and the un

in tiphareth is that of the hermit, which in this sense represents the "guide" or "way" one is going to follow to achieve the realisation of this formulation. in formulating this principle, chesed is reflected in yesod, the foundation, by images (chesed= chsd= 72, which can be broken down as 7+ 2= 9, the number of yesod. the images then drive our actions (malkuth, powered by the dynamic desire of netzach, receiving its influence direct from chesed itself. chesed is the grand driving force of the universe, and is often received as "love, grace or mercy in mystical experience. the experience of rapture (from the latin, rapere, meaning to 'carry away) is appropriate to chesed, and is again denoted by the solitary "hermit" tarot card which connects chesed to the tiphareth (awareness) of the co

y once the process continues that chesed can function as a source of power. in yetzirah, the astral world, chesed functions as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the

al, with its "reward" functioning when the self in tiphareth meets this ideal. these all function "pre-self, and are thus in the individual unconscious. as the processes of chesed and geburah take place before awareness (tiphareth, one cannot deal with them directly. rather, one must observe their manifestation in awareness (tiphareth, and trace back one's emotions, thoughts, beliefs and actions (netzach, hod, yesod and malkuth) to their source. halevi, based on the work of freud in particular, notes that the source of this conscience is originally formed from the parental model, and thus must be observed, and replaced by an individualised conscience. this is one of the minor inversions of work defined by the tree as the initiate progresses. it is interesting to note that when the ten comm

he "two cells" which st. catherine of siena speaks of, where..if you dwelt in self-knowledge alone, you would despair; if you dwelt in the knowledge of god alone, you would be tempted to presumption. one must go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which the death atu is attributed connects to netzach, one of the sephiroth involved with the active creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises th

le way" is walked and the goal attained. xv. devil: the devil atu, partnering death on the other side of the tree, shows how hod, the intellect, can enslave the awareness by being glorified for its own sake. there are many paradoxes which can break the chains of the devil, and zen koans are specifically designed to work on this level, amongst others. it also shows the danger of attempting to make netzach subservient to hod (working on "controlling the emotions) and is a parody of the more appropriate discipline which can be entered into by balancing the square dance of geburah and chesed with hod and netzach in tiphareth. the lines of sacrifice in "777, crowley attributes three magical formula to tiphareth, being abrahadabra, iao and inri. the latter two are expounded by regardie in his "f

embodies the mystery of tiphareth in its analysis as yod, nun, resh and yod. i virgo isis n scorpio apophis r sun osiris i virgo isis thus, as with the tetragrammaton of yhvh, the formula repeats a key letter to indicate that events cycle through growth, death, rebirth and growth again. tiphareth might be the top of one mountain, but is also the beginning of another climb altogether. chapter ten; netzach, the rose in the lamplight the sepher yetzirah deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the

THE MIDDLE PILLAR

ht pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desir

once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-hand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (chokmah, chesed, and netzach) is known as the pillar of mercy. 3. also known as the middle pillar, the pillar of mildness or the pillar of balance, alluding to its aspect of moderation between two extremes. 4 "the one" 5. it is our opinion that the freudian id, in its more restricted definition, conesponds to the qabalistic nephesh rather than the yechidah. see part two, chapter six. 6. a chinese term for "way" it ref

r name means divine healing. it implies that light which descends with "healing in its wings."7 and so on for the remaining centers. below are the names attributed to each sephirah of the tree of life, their archangels, the appropriate region of the body in which they are to be visualized, and the color of the visualization: 1. kether 2. chokmah 3. binah daath 4. chesed 5. gevurah 6. tiphareth 7. netzach 8. hod 9. yesod 10. malkuth ahih y0h9 h v h l l yhvh alhim 1 1 4 alhirn b o r l yhvh aloah ve daath yhvh tzabaoth19 alhim tzabaoth21 shaddai a1 chai adonai ha-aretz tzadkiel15 a r n a e l l raphael a n a e l o michael gabriel sandalphonz3 crown of head white left side of brain grey right side of brain black nape of neck lavenderblue13 left shoulder blue right shoulder red heart o l d l lef

paul foster case's book of tokens, or our own book the new golden dawn ritual tarot, can be used to identify and connect with various archetypes that inhabit the psyche. several archetypes, in the form of gods and goddesses, are correlated to the spheres on the tree of life, according to their nature and characteristics. war and fire gods are assigned to geburah, goddesses of love and pleasure to netzach, etc. a small selection of deities from several pantheons are listed in chapter ten. meditation on these figures can aid in understanding the archetypal beings that one may encounter in the process toward true self-awareness. it is important that the student not fall into the trap of the psychologization of magic23 that is a result of misunderstanding jung's theories. to the pop "psycholo

the western esoteric tradition. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or emanations) which are listed in order and are pictured in figure 2 of chapter two, p. 28: kether-the crown, chokmah-wisdom, binah- understanding, chesed-mercy, geburah-strength, tiphareth- beauty, netzach-victory hod-splendor, yesod-foundation, and malkuth-the kingdom. the parts of the soul to the qabalists the human soul is divided into three principal portions whch overlap in some instances (see figure 7, p. 132. these are the neshamah, the ruach, and the nephesh. the highest of these, the neshamah, encompasses the sephroth of kether, chokmah, and binah. it corresponds to the highest aspi

is the seat of "outer" consciousness, where humanity becomes aware of thought-images and is able to fashion thoughts into actions. it is here that human beings use their powers of discrimination as the mind navigates continuously between both secular and transcendent functions. five faculties are to be found in ths pentad of spheres: memory (chesed, will (geburah, imagination (tiphareth, emotion (netzach, and intellect (hod. the two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphare

two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the two lower spheres of netzach and hod. thus the higher ruach faculties of memory, will, and imagination are obstructed somewhat and are often less accessible to the individual than are the lower functions of thinking and feeling. the ruach contains both the middle unconscious and the field of consciousness of assagioli's system, as well as hs concept of the conscious self or ego. the higher self or lower genius (someti

k of chronicles 29:l "the prayer of david at the foundation of the temple" reads as follows: unto thee, 0 tetragrammaton, are the greatness and the power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and ever, amen.4 this is only slightly different from the qabalistic cross, which states (in english: thou art the kingdom and the power and the glo y, the world forever, unto the ages. amen. the word atah("thou art) is linked to the sephrah of kether, whose div

is the only thng in your conscious mind. now bring a shaft of light diagonally across from geburah to your tiphareth center around the area of your heart. form a sphere of light there. vibrate the name "yhvh eloah ve-daath("yode-heh-vav-heh el-oh-ah vl-dah-ath) several times until it fills your consciousness. next, visualize a shaft of white light down diagonally from the tiphareth center to your netzach center at your left hip. form a sphere of white light there. vibrate the name "yhvh tzabaoth("yode-heh-vav-heh tzah-bah-oth" meaning "lord of hosts) a number of times until it occupies all of your mind. bring a shaft of white light horizontally from netzach to your hod center at your right hip. form a sphere of light there. vibrate the name "elohim tzabaoth("el-oh-heem tzah-bah-oth" meanin

the name until it is the only thing in your conscious mind. visualize a ball of white light several feet in front of and to the right of your right hip. when this image is firm in your mind, 224 theb alancbee tweemni nda nd =gig visualize a corresponding ball of white light several feet behind and to the left of your left hip. intone the name of "yhvh tzabaoth" keep vibrating the name until both netzach spheres glow brightly with light. next imagine a ball of white light several feet in front of and to the left of your left hip. when this image is fixed in your mind, visualize a corresponding ball of white light several feet behind and to the right of your right hip. intone the name of "elohim tzabaoth" keep vibrating the name until both hod spheres are radiating with light. now, imagine

it is the only thing in your conscious mind. now bring a shaft of light diagonally across from geburah to your tiphareth center around the area of your heart. form a sphere of light there. vibrate "sia (pronounced "see-ah" meaning "god of knowledge and wisdom) several times until it fills your consciousness. next, visualize a shaft of white light down diagonally from the tiphareth center to your netzach center at your left hip. form a sphere of light there. vibrate the phrase "wer nefuti (pronounced "wehr neh-fu-tee" meaning "great of victories) a number of times until it occupies all of your mind. the middle pillar exercise 227 bring a shaft of whte light horizontally from netzach to your hod center at your right hp. form a sphere of light there. vibrate the phrase "wer heka (pronounced

e until it is the only thing in your conscious mind. now bring a shaft of light diagonally across from geburah to your tiphareth center around the area of your heart. form a sphere of light there. vibrate "gnosis (tvoot pronounced "g'naw-sis" meaning "knowledge) several times until it fills your consciousness. next, visualize a shaft of whte light down diagonally from the tiphareth center to your netzach center at your left hip. form a sphere of light there. vibrate the word "daimon (aatyov pronounced "dye-mawn" meaning "spirit) a number of times until it occupies all of your mind. bring a shaft of white light horizontally from netzach to your hod center at your right hp. form a sphere of light there. vibrate the word "nous (nou pr onounced "noose" meaning "mind. intone the name until it i

TYSON DONALD NEW MILLENNIUM MAGIC

ements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square

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

etters separately "yud, heh, vav, heh" this is a legitimate magical technique used in the kabbalah. the trouble is, it results in some confu- sion of the ten names, which was further compounded by the occasional combin- ing of two names into one. for example, the name of binah was given in the golden dawn as "ihvh elohim" and the name of tiphareth was stated to be "ihvh eloah vedaath" the name of netzach was supposed to be "ihvh tzabaoth" and the name of yesod "shaddai el chai" in restoring this list of names, the important thing to remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects fro

t it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. kether-eheieh 2. chokmah-yah 3. binah-ihvh (vocalized as "elohim) 4. chesed-el 5. geburah-elohim gibor 6. tiphareth-ihvh (vocalized as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. hod-elohirn tzabaoth 9. yesod-shaddai (or el chai) 10. mallruth-adonai malekh (or adonai ha-aretz) the tetragrammaton (ihvh, called by kabbalists "the distinctive excellent name" to distinguish it from all lesser names of god, occurs for both binah and tiphareth. in the case of binah, it is pronounced "elohim" and in the case of tiphareth, it i

e inversely related to the ten sephiroth. here they are, along with the archdemons supposed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, wh

ver and absorb into its pantheon the gods of the conquered. since these gods were wor- shipped by their foes, they tend to become demonized by the victors. many of the familiar demons of the middle ages were once gods and goddesses. ashtaroth, the demon of chesed who is associated with a lack of charity, is a degraded form of the ancient phoenician goddess of the moon, astarte. baal, the demon of netzach who is linked with rape and pillage, gets his name from a phoenician word meaning "lord" and is a solar fertility god. beelzebub, the demon of chokmah associated with obstruction, was originally beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altered names and shapes. angels o

oving to chesed, we find that only one of its four paths has already been formed-that leading from chokmah. the first ray emanated from chesed is thus the horizontal path (19) between chesed and geburah, which has the highest angle of the three remaining paths of chesed. the next (20) is the diagonal path from chesed to tiphareth. the last (21) is the path leading directly downward from chesed to netzach. when the power of emanation shifts to geburah, two of the four paths con- necting geburah to the tree have already been formed by higher sephiroth. the first that geburah itself emanates is the diagonal path to tiphareth (22, because this has the highest angle of the remaining two paths. the next (23) is the path leading directly down to hod. tiphareth has eight paths tying it into the tr

to tiphareth (22, because this has the highest angle of the remaining two paths. the next (23) is the path leading directly down to hod. tiphareth has eight paths tying it into the tree, the most of any sephirah. five of these have already been established by higher sephiroth, so the first ray actually emanated from tiphareth is the path (24) that goes diagonally to the right side of the tree to netzach. and now we come to our problem. if this pattern, established above on the tree, continues to be followed, the next path should be that running diagonally to the left side of the tree to hod-but this is not the case. in kircher's diagram, and in the system of the golden dawn, the next path (25) is the one run- ning directly downward to yesod, followed by the diagonal path (26) to hod. this

m of the golden dawn, the next path (25) is the one run- ning directly downward to yesod, followed by the diagonal path (26) to hod. this anomaly in the pattern of the paths is so glaring and (to the author) so inexplica- ble, that it has not been followed in the present work-thus the interchange of paths 25 and 26 on the accompanying diagram of the tree. continuing the exposition of the paths to netzach, since two of the five paths binding netzach to the tree have already been formed, the first ray projected from netzach is the one with the highest angle, the horizontal path (27) which runs from netzach to hod. this is followed by the diagonal path (28) to yesod, and the lower diagonal path (29) to malkuth. three of the five paths linking hod to the tree have already been projected from h

gher to lower sephiroth is to be honored in its entirety, we would expect paths linking the second with the fifth sephirah, and the third with the fourth sephirah. if this were done, two other paths would have to be removed from the familiar tree to maintain the number of paths at twenty-two, the number of the hebrew letters and the tarot trumps. the best candidates for removal are the paths from netzach to malkuth, and from hod to malkuth. it is highly questionable whether malkuth, which represents the man- ifest universe, should be connected to the rest of the tree by more than one path, despite the golden dawn practice. indeed, in some old bookplates malkuth is joined to the tree by only a single vertical path-see the title page to the latin translation of gikatilla's gates of light (po

ns. the four suits stand for the four kabbalistic worlds. the suit of coins is usually called pentacles in modern esoteric decks: scepters: atziluth (emanation) fire cups: briah (creation) water swords: yetzirah (formation) air coins: assiah (action) earth each of the forty numbered cards thus stands for one sephirah in one of the four kabbalistic worlds. for example, the seven of cups symbolizes netzach, or victory, in the world of briah, creation. the sixteen face cards belong to the philosophical elements in this order: kings: fire queens: water knights: air pages: earth since each suit also corresponds to an element, the face cards have a greater and a lesser elemental quality. for example, the queen of scepters is of the watery nature of fire. the title of the face card provides the a

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 the original evocation is considerably longer, but the above modified version should serve as a sample. the evocation is designed to inflame the heart of the magus and fire his or her will. the one given here follows the descent of the light from the unmanifest to the material world, using the names on the tree of the sephiroth as words of power. this is a reasonabl

TYSON DONALD SOUL FLIGHT

arts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the golden dawn, it was reflected left to right. chokrnah, on the right side of the tree, is placed on the left s

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

malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understood in relationship with their polar opposites on the other side of the tree. they form three pairs: chokmah- binah, chesed-geburah, and netzach-hod. since the purpose of rising on the planes in the golden dawn sense of the term is spiritual integration, to visit the other sephiroth would be a distraction and would create imbalance and discordance in the mind. 204. regardie, 64. 205. fortune, mystical qabalah, 80. chapter thirteen: pathworking 227 even the central sephiroth may be thought of as polarized, but this polarization occu

arity with them. any path could be accessed directly by projecting consciousness into the sephirah that formed its lower end. the lower end of the horizontal paths was the end attached to the lower numbered of the two sephiroth that were its terminations, the left sides of these three horizontal paths. for example, to explore the twenty-seventh path between hod on the left pillar of the tree, and netzach on the right pillar, the traveler would project directly into hod, and 228 soul flight from there move across the tree along the path fi-om its left to its right side, and approach netzach. it was advised that the sephirah into which awareness was projected be conceived as a great pylon, or gateway. inscribed upon the double doors of this gate was visualized the hebrew letter of the path t

the temple is inlaid the astrological symbol of the initial sephirah of the path. to reach the doorway with the curtain, you must walk across this symbol. the details of each temple, such as the decoration or coloring of its walls, i will not describe, but will leave to your imagination, saying only that they must correspond to the nature of the sephirah of that temple. the dccor of the temple of netzach, corresponding with venus, would be sensual and voluptuous, for example, whereas that of geburah, corresponding with mars, would be spartan and military. since the paths are worked from their lower end to their upper end, and the temple of the sephirah at the upper end is not entered, there is no temple to be visualized for kether, at the very top of the tree. this is appropriate because k

e primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah vedaath (lord god manifest) archangelic name: raphael correspondence: sun "the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united" 7. netzach (victory) divine name: ihvh tzabaoth (lord of hosts) archangelic name: haniel correspondence: venus "the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael corres

of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod tarot trump: ix the hermit correspondence: virgo "the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known" 21. chesed to netzach hebrew letter: kaph tarot trump: x the wheel of fortune correspondence: jupiter 236 soul flight "the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence" 22. geburah to tiphareth hebrew letter: lamed tarot trump: xi justice correspondence: libra "the

d path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow" 23. geburah to hod hebrew letter: mem tarot trump: xi1 the hanged man correspondence: water "the twenty-third path is the stable intelligence, and it is so called because it has the virtue of consistency among all numerations" 24. tiphareth to netzach hebrew letter: nun tarot trump: xi11 death correspondence: scorpio "the twenty-fourth path is the imaginative intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies" 25. tiphareth to yesod hebrew letter: samekh tarot trump: xiv temperance correspondence: sagittarius "the twenty-fifth path is

is so called because it is the primary temptation, by which the creator trieth all righteous persons" chapter thirteen: pathworking 237 26. tiphareth to hod hebrew letter: ayin tarot trump: xv the devil correspondence: capricorn "the twenty-sixth path is called the renewing intelligence, because the holy god renews by it all the changing things which are renewed by the creation of the world" 27. netzach to hod hebrew letter: pe tarot trump: xvi the blasted tower correspondence: mars "the wenty-seventhp ath is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion" 28. netzach to yesod hebrew letter: tzaddi tarot trump: xvii the star correspondence: aquarius "the twenty-eighth path is called the natural intelligence;

mars "the wenty-seventhp ath is the active or exciting intelligence, and it is so called because through it every existent being receives its spirit and motion" 28. netzach to yesod hebrew letter: tzaddi tarot trump: xvii the star correspondence: aquarius "the twenty-eighth path is called the natural intelligence; by it is completed and perfected the nature of all that exists beneath the sun" 29. netzach to mallruth hebrew letter: qoph tarot trump: xviii the moon correspondence: pisces "the twenty-ninth path is the corporeal intelligence, so called because it forms every body which is formed in all the worlds, and the reproduction of them. 30. hod to yesod hebrew letter: resh tarot trump: xix the sun correspondence: sun 238 soul flight "the thirtieth path is the collective intelligence, an

, and elemental earth does not receive its own separate zone. in the golden dawn system of magic, the pure spiritual essences of the three higher elements are assigned to the three sephiroth on the tree of life that are immediately above malkuth. elemental air is placed in yesod, sphere of the moon; elemental water is assigned to hod, sphere of the planet mercury; and elemental fire is located in netzach, sphere of the planet venus. it may be postulated that an extremely rarified and pure elemental spirit might be able to ascend above the moon to its own sephirah, were it able to purge itself of all denseness and of the remnants of the lower aspects of the other elements. that is, a very pure elemental spirit of air might ascend to yesod, a pure elemental of water as high as hod, and a rar

may be postulated that an extremely rarified and pure elemental spirit might be able to ascend above the moon to its own sephirah, were it able to purge itself of all denseness and of the remnants of the lower aspects of the other elements. that is, a very pure elemental spirit of air might ascend to yesod, a pure elemental of water as high as hod, and a rarified elemental of fire even as far as netzach. above this, no elemental spirit of any kind, regardless of how pure it may be, can ascend. practically speaking, elemental spirits cannot venture above the moon. the best astral guides are those that identify themselves as human. it is a peculiarity of human nature that we are able to travel into all three astral kingdoms-the heavenly, the earthly, and the infernal. no other being can do

TYSON DONALD THE MAGICAL WORKBOOK

the words "return to earth, remain undefiled" when practicing the evocation of djin, the king of elemental fire and the salamanders, the following invocation to the divine ruler of the south, ihvh tzabaoth, would be used. cc 1, invoke thee, ihvh tzabaoth, lord of the south and o f the region of fire, and of all the spiritual creatures that dwell therein. descend from your throne in the sphere of netzach and fill this circle o f art with your presence. enter my body and fill me with your light. enter my heart-center and empower my will with authority to rule over all the creatures o f the fire element in your name, by the supreme power and authority o f yod-heh-vav-heh upon which the universe is formed" when practicing the evocation of nichsa, king of elemental water and the undines, the f

TYSON DONALD THE POWER OF THE WORD

tion, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separate

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

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

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ome in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is int

epresented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasaya, fue llamado para la iniciaci n por el inmortal babaji cuando ten a ya esposa. as se realiz el yogui avatara. en el indost n la magia sexual es conocida con el t rmino s nscrito de urdhvaratus y los yoguis que la practican se denominan urdhvaretas yoghis. los aut nticos yoguis pract

l ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to

WESTERN MANDALAS OF TRANSFORMATION SR AL

ntroduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain angel will presently be anima

erent attributions (see bibliography for above books) they are not as fixed in interpretation as are the talismans which are directly derived from the tree of life. one single tattwa image, for example a square (which is attributed to earth, could be added to many different kinds of talismans.it would go with different planetary energies for a variety of purposes. when added to one with venus, or netzach, it may refer to the need for grounding in a particular relationship; when added to one with mercury, or hod, it may make concrete certain aspirations for getting a teaching job. this will become more clear as we explore the tattwa and talisman correspondences in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the pa

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

or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah tiphareth netzach hod yesod daath sephiroth and planetary civet, myrhh cedar, juniper tobacco frankincense, olibanum benzoin, rose storax jasmine saturn jupiter mars sun venus mercury moon pluto incenses cassia, cypress, patchouli, myrhh, violet clove, hyssop, nutmeg, pine basil, dragon's blood, calangal, mustard, rue bay, cinnamon, copal, heliotrope, frankincense, sunflower lemon verbena, rose geranium, sa

. its energy is loving, tolerant, compassionate, and harmonizing. 7. seven is composed of the ternary and the quaternary and is considered sacred in many mystical traditions. it has endless correspondences: the seven planets, the seven notes on the scale, the seven virtues, the seven sacraments, the seven metals, the seven days of the week, etc. it is attributed to the sphere on the tree known as netzach or victory. it's mundane chakra is venus. it is considered reserved, dignified, and affectionate. it is also related to ideas of mastery, conquest, and fulfillment of desire. the magical symbol of the heptagram will be examined later. 8. eight represents realization. the eight-pointed star or eight-spoked wheel is a symbol of christ, as well as mercury. on the tree, it is attributed to hod

ment of desire. the magical symbol of the heptagram will be examined later. 8. eight represents realization. the eight-pointed star or eight-spoked wheel is a symbol of christ, as well as mercury. on the tree, it is attributed to hod, or the sphere of splendor. its mercurial connections imply knowledge and truth-seeking, especially in magical work. it symbolizes concrete form wherein the force of netzach finds expression. as a duplication of four, it also represents alteration and vibration. levi relates it to the astral light, or magical agent wherein all vibrations exist. it also symbolizes culture, education, and evolution. 9. nine represents fullness or completion. the numbers find their fullest expression in nine; after that, they start repeating and rearranging themselves. it is the

ion, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting of all magical work, but the student must first have a good understanding of the basics: how to construct a telesmanic image from the hebrew letters, how to create a sigil, and how to work with all elements derived from th

i have found mistakes in regardie's how to make and use talismans, his golden dawn (1970 edition, the complete golden dawn system of magic, and eliphas levi's transcendental magic. the newest edition of agrippa's three books of occult philosophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury yesod/moon daath/pluto number 3 4 5 6 7 8 9 11 planetary numbers number sum of of cells any line 9 16 25 36 49 64 81 121 15 34 65 111 175 260 369 671 total: theosophic extension 45 136 325 666 1225 2080 3321 7381 the squares. few published works are without mistakes. even in some private golden dawn lessons i have found the same mistake in the venus kamea. errors are most

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

f jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 666: ho seraphas: greek for serapis, egyptian god 666: euporia: greek for material wealth, gold 666: the heart or soul in greek 666: the number of the beast in rev. 13: 18 (a certain wisdom is needed here; with a little ingenuity anyone can calculate the number of the beast) 666: thsrv: you shall turn aside (g. g. locks) the kamea of netzach/venus chapter 9 the mystical numbers of the venus kamea are seven, forty-nine, 175, 1225. we have examined the star of venus in chapter four. the vault of brother c. r, the legendary founder of the rosicrucian order, was said to have seven sides and seven corners.the ground plan of a heptagon (figure 9-a. the rosicrucian manuscript fama fraternitatis says the sides of this vault (which con

e seal of astaroth" which looks remarkably like this seal (see figure 9-i. in fact, astaroth, also called astarte and ashtoreth by the ancient hebrews, was the same as the goddess ishtar, the morning star, or venus. she represented the spirit of sexuality and fertility. figure 9-f: agrippa's kamea figure 9-g: alternate kamea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a value of 175, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of ven

ok in his neck to represent the change in energy flow at the venus chakra. dr. case tells us this mystery is also connected to the number 700, thought to be very sacred in the zohar. this joining of the forces of mars and venus is the true nature of the alchemfigure 9-m ical great work. figure 9-n: the pillars figure 9-o: agrippa's kamea in hebrew correspondences: the magical names and numbers of netzach/venus asterisks) denote god-names 7: number of sephira 7: the number of vertebrae in the human neck (godwin *7: aha, a name of god attributed to nogah. initials of adonai ha aretz 7: av: desire root: the mysterious link which joins nothingness to being 7: gd, gad: tribe of israel; good fortune (gen 30: 11) root: the sign of abundance born of division 7: dba, riches, power (crowley) 7: dg

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or plane

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ated as eeee aaaa 0000, is likened to a switch to bring down this energy in its fullest capacity. the ia0 formula is almost as complex as that of i.n.r.i. modern kabbalistic scholars such as scholem, have indicated that the 1a0 could possibly be a corrupt version of jao, a greek rendition of iau tzbauth taken from the lesser hekhaloth text. this also could equate to the godname of the sephirah of netzach. there is also evidence that thela0 was also an alchemical process whose meaning has been lost with time. the current order teaching considers that ia0 fuses the isis, apophis and osiris energies together into one workable formula, being at the hands of the adept to direct for a specific purpose. in the 5=6 ritual, the adept first experiences godform assumption when lashed to the cross of

tree, and they correspond to the grade of zelator, in which the earth part or body of man is purified. the hierophant is on a seat a little distance in front; he corresponds to the grade of theoricus, located in the sephira yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the lamp to the hegemon and the vessel of salt to the kerux. the stolistes has the lustral water and aspergillus of his office and the dadouchos the thurible, from which incense r

the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the let

ferred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals

he order of the with the sephiroth and the grades which are beyond. in the north is the gate of mem, leading from hod to geburah, and to this path is attributed the 12th key of the tarot, that hanged man which suggests in strange symbolism the presence of some great mystery. it is one of the vertical paths, and it is closed for ever to the practicus. in the south is the gate of kaph, leading from netzach to chesed by another vertical path, to which is attributed the 13th key of the tarot, or that of the wheel of fortune. there is no ascent to the heights through this gate, either in the outer or inner order. there remain for your consideration the 24th, 25th and 26th paths, by which tiphareth is approached from netzach, yesod and hod, or the grade of adeptus minor from the grades which are

ollow henceforth the high counsel of the purified life. the celebrant draws the philosophus a little nearer the east. celebrant i must now direct your consideration to the tarot symbols which stand about the threshold of adeptship as guardians of the three paths, communicating with the grade of tiphereth. by the hypothesis of the paths and the tree, it is possible to proceed from the 4=7 grade of netzach to that of 7=4 in chesed, as it is also from the 3=8 of hod to the 6=5 of geburah; but these modes of progress are forbidden by the laws of the hierarchy. for this reason the tarot keys attributed to the paths of kaph and mein have no place in the temple. there remain, however, the 24th, 25th and 26th paths. but the philosophus cannot enter the sephira tiphareth by the path of nun, because

BLAVATSKY H P COSMOGENESIS

arer explanation of the above in the commentary upon saptaparna- the man-plant. see also the section of that name in part ii. 1st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on the objective plane* the word "archetypal" must not be taken here in the sense that the platonists gave to it, i.e, the world as it existed

FULLER J F C SECRET WISDOM OF THE QABALAH

inciple 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the univers

had symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the left leg and thigh of macrocosmos. by triumph and glory, we comprehend extension, multiplication and force; because all the forces which were born into the universe went out of their bosom, and it is for this

kness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbeh

ariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 25 this world is seemingly the abode of tetragrammaton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divided the light from the darkness h refers to the yetziratic world; and gelohim called the light day, and the darkness he called night h refers to the assiatic world. thus the whole process of c

GILBERT THE MAGICAL MASON

lf and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power

prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power, and theglory-malkuth,netzah, and hod] many triads may be formed, and different authors speak of different numbers; thus frater s. c. gould, of manchester, new hampshire, describes nine; fra. macgregor mathers, notes ten; but even more may be formed, of course, if relative sequence be not insisted upon.thewinding staircase consisted of 3, 5, 7, steps, ifnotof more, of these three referred to the three rulers of a lodge

LAITMAN M BASIC CONCEPTS IN KABBALAH

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

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

as written until the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are divided into three groups (see below and in drawing 3 on next page: head: hochma, bina, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also divided into three parts: 2,000 years darkness; 2,000 years the preparation period; and 2,000 years the days of the messiah (redeemer. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creat

first 2,000-year period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of sefirot descends to the second one, and the light of ruach fills the first group. these 2,000 years, following the darkness period, are called the torah period. the third group of sefirot, netzah, hod, and yesod, takes the last 2,000 years. the light of nefesh descends here from the second group, the light of ruach descends from the first group to the second, and the light of neshama enters the first group. the entire wisdom of kabbalah, and the zohar in particular, was concealed until the emergence of the third group. the ari revealed the zohar to us, and his commentaries showed us

third period, we are ready to receive the comprehensive. b a s i c c o n c e p t s i n k a b b a l a h 84 sulam (ladder) commentary on the zohar, and a systematic textbook on kabbalah entitled talmud eser sefirot (the study of the ten sefirot. although the souls who lived during the first and the second 2,000 years were highly exalted and corresponded to the upper sefirot (hochma, bina, and daat, netzah, gevura, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding lig

LAITMAN M KABBALAH REVEALED

irot. the word comes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek is the understanding of

he evolution of our world, then does the world actually exist outside of us? could it be that the world around us is really just a tale we want to believe? 94 kabbalah revealed we ve said that creation started from the thought of creation, which created the four basic phases of light. these phases include ten sefirot: keter (phase zero, hochma (phase one, bina (phase two, hesed, gevura, tifferet, netzah, hod, and yesod (all of which comprise phase three xzeir anpin, and malchut (phase four. the book of zohar, the book that every kabbalist studies, says that all of reality consists of only ten sefirot. everything is made of structures of these ten sefirot. the only difference between them is how deeply they are immersed in our substance xthe will to receive. to understand what kabbalists me

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ge has no strength to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of eg

LAITMAN M THE KABBALAH EXPERIENCE

ix parts instead of the ordinary five? what is the purpose of yesod? a: zeir anpin has to be in contact with malchut, in order to convey the light to her. for that to happen, he must build a special sefira to serve as a bridge between malchut and him, meaning that it will possess similar attributes. for that purpose zeir anpin consists of: 1. hesed v keter 2. gevura v hochma 3. tifferet v bina 4. netzah v zeir anpin of zeir anpin 5. hod v malchut of zeir anpin 6. yesod v the sum total of all the previous sefirot (like a salad made of five original components that when put together, form a new attribute. after yesod comes the collective malchut v the creature, the soul, the part that must unite with the creator (zeir anpin) through equivalence of form. malchut is the creature and zeir anpin

LAITMAN M THE PATH OF KABBALAH

al worlds, with respect to the souls. only when souls actually begin to emerge from the world of beria and below, do the changes in the degrees of these worlds begin to influence them. it is much like a person who hides under clothes and concealments in order to not be seen or sensed. the person certainly remains unchanged. similarly, the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls that receive the light

eive again if it is for her own pleasure. therefore, when a desire to receive for itself awakens in partzuf nekudot de sag, the malchut that performed the first restriction and stood at the sof de galgalta rises to the place in nekudot de sag, from which nekudot de sag began to want to receive the light for itself. each partzuf consists of ten sefirot keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot de sag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and

d, gevura, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. sefirot netzah, hod, yesod and malchut do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive the light for themselves. example: a man was accustomed to receiving a regular sum of money in order to give to the poor. one day, he

tzuf. thus, tifferet is like bina in the guf of the partzuf. t h e pa t h o f k a b b a l a h 198 each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: parts that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. parts that do receive include the lower part of bina and the sefirot netzah, hod, yesod and malchut. partzuf nekudot de sag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the chazeh (chest) of partzuf nekudot de sag. some of the vessels of nekudot de sag received a greater will to receive than their screen. hence, malchut of the first restriction that was maintain

reation and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six

on of the soul with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled, sawing off (nesira, because this process seemingly cuts this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word, sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening, a process of correction. this occurs by changing the egoistic attributes of creation to the altruistic attributes of

n correlates to a spiritual ascent to a degree called yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light, nefesh, ruach, neshama, haya, and yechida, are performed. the upper light permeates the soul during the seven days of sukkot because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron, etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch, lulav) and the origins of the light, netzah and hod (represented by the myrtle and the willow, hadas pa r t s e v e n: t h e i n n e r m e a n i n g 351 and arava respectively. just as

is right hand embrace me. our bodies are a reflection of spiritual forces and connections. just as one force influences another in the spiritual world, so these forces express themselves in our physical body parts. each part of the body has its appropriate properties, and the interconnections with other parts, just as in the spiritual world. hbd, hgt, nhy (hochma-bina-daat, hesed-gevura-tifferet, netzah- hod-yesod) are three parts of the spiritual hand that seemingly embraces the soul and surrounds it from three sides: the arm and the forearm, which are of equal length, designate the two long sides of the sukkah, and the third, short side of the sukkah is like the palm of the hand. all the properties and measurements of the sukkah derive from the properties of the surrounding light and the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

oth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim amo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

la salomonis 4 eloha o almighty god! be present with us both now and for ever: tetragrammaton and let thine almighty power and presence ever guard and protect us now and for ever: raphael let thy holy angel raphael wait upon us at this present and for ever: schemes to assist us in these our undertakings. s. iehovah. god almighty, god omnipotent, hear my prayer: sabaoth. thou great god of sabaoth: netzah all-seeing god: elohim. god be present with us, and let thy presence be now and alway present with us: haniel. let thy holy angel haniel come and minister unto us at this present. s. elohim. o god! be present with us, and let thy presence be now and alway present with us: sabaoth. o thou great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defe

THE PATH OF KABBALAH

n to emerge in fact, from the world of beria and under, the changes in the degrees of these worlds begin to influence them. it is much like a person who conceals and hides himself with clothes and concealments, in order that he should not be seen and sensed. with respect to himself, he certainly remains as he was originally. similarly the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls, which receive the lig

n if it is for her own pleasure. therefore now, when a desire to receive for themselves awakens in partzuf nekudot desag, the malchut that performed the first restriction and stood at the sof degalgalta rises to the place in nekudot desag, from which nekudot desag began to want to receive the light for themselves. each partzuf consists of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot desag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pas

f bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. it turns out that sefirot netzah, hod, yesod and malchut, do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive it for themselves without giving it to others. 142 of 273 example: one person was accustomed to receiving a regular sum of money in

xcept they are at the guf of the partzuf, thus, tifferet is like bina in the guf of the partzuf. each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are divided into two parts: vessels that do not receive in tifferet: keter, hochma, bina, hesed, gevura, and tifferet. and parts that do receive: the lower part of bina, and the sefirot- netzah, hod, yesod and malchut. 143 of 273 partzuf nekudot desag is divided into vessels of bestowal and vessels of reception. the line that separates them is in the inner tifferet of tifferet. that place is called the haze (chest) of partzuf nekudot desag. some of the vessels of nekudot desag received a greater will to receive then their screen. hence malchut of the first restriction, that was ma

of 273 and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira, is unable to correct itself. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabb

with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled sawing (nesira, from the word saw, because this process seemingly saws this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening (mitigation, a process of correction. it is done by changing the egoistic attributes of creation to the altruistic attr

elates to a spiritual ascent to a degree called 259 of 273 yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light nefesh, ruach, neshama, haya, yechida are performed. the upper light permeates the soul during the seven days of sukkot, because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron- etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch- lulav) and the origins of the light netzah and hod (represented by the myrtle and the willow hadas and arava respectively. just as there is a need to tune the radio receiver to receive

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo causal del hombre. la sexta carta del tarot. el enamorado. netzah la justicia del arcano. la s ptima carta del tarot, saturno: la victoria. hod mercurio de g minis. el carro del tarot. la octava carta y la eternidad del todo. jesod el sol de leo. la novena carta del tarot. el ermita o. malchuth el universo entero, mar a o virgo, la naturaleza. estos diez sephirotes viven dentro de nuestro ser y son nuestro sistema solar. el tarot est ntimamente relacionad

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