Michael Wynn's Occult Reference Library
RUACH

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ure. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifestation that the ruach elohim began to formulate the ineffable name. it is this name that, according to the ancient rabbis "rushes through the universe" a lotus flower is painted on the base of both pillars. it 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 b

will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in the eternal balance of light and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruach elohim, formulate the eternal pronunciation of the ineffable name: that name which the rabbins of old have said rusheth through the universe; that name before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher ye

y- then choose one thought or image and follow that to its conclusion. the pillars lecture highlights the two pillars in the neophyte ritual are called the pillars of hermes, seth and solomon. in the ninth chapter of the ritual of the dead, they are called the pillars of shu, the pillars of the gods of the dawning light, and also the northern and southern columns of the gate of the hall of truth. ruach elohim formulates the ineffable name of god at creation. this is symbolized by the black and white cubical bases of the pillars. prayers and hymns in the egyptian book of the dead, such as pert-em-hru, are designed to unite man with osiris the redeemer. extended afterlife information is given in this lecture. one should read it several times throughout personal growth to fully understand it

to physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represents the element of fire, symbolizing the three fold flames of divinity, the holy spirit. in hebrew, the word for holy spirit is ruach elohim (pronounced roo-ach eh-low-heem) these two letters with the third, aleph, form the "three mother letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elements of fire, water, air and earth. you will come to understand in a future le

admon, 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 tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from mal

air. air primarily represents mental or thinking operations. this card could be said to have an influence on your thoughts. the next card is placed directly to the right of the significator card. this card represents the spiritual influences upon you through the element of fire. fire is said to govern the lower emotions, or the raw energy aspect of the personality. some would equate fire with the ruach elohim, or raw life force of energy. this card tells you what kind of influences are about you right now through your lower emotions. the next card is placed directly below the significator card. this is the element of water. this shows the spiritual influences about you now, filtered through the element of water. water is attributed to spirituality, or higher spirituality, and higher forms

3 8 INITIATION CEREMONY

th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over

admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade. theor: poraios de rejectus. ruach. hiereus: frater xyz do you solemnly pledge yourself to maintain the same strict secrecy regarding the mysteries of the 31st and 30th paths, and of the grade of practicus which you have sworn to maintain respecting those of the preceding grades? theor: i do. hiereus: then you will stretch forth your hands in the position of the saluting sign of a neophyte and say i swear by the abyss of the

4 7 INITIATION CEREMONY

ance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic number and password of the grade of practicus. pract: sign, general grip of 1st order. grand wor

e and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consumma

ngle of fire above it. heg: leads practicus to tablet in north. heg: this is the symbolism of the brazen sea, which king solomon made. it was 10 cubits diameter answering to the sephiroth; the height was 5 cubits the number of the letter heh. 30 cubits was its circumference, the 10 cubits multiplied by the ternary. beneath the rim were 300 knots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i con

ABRAMELIN2

r princes and superior spirits be: lucifer. leviatan. satan. belial, the eight sub-princes be: astarot. magot. asmodee. belzebud. oriens. paimon. ariton. amaimon. the spirits common unto these four sub-princes, namely: oriens. paimon. ariton. amaimon. be: hosen saraph. proxosos. habhi. acuar. tirana. alluph. nercamay. nilen. morel. traci. enaia. mulach. malutens. iparkas. nuditon. melna. melhaer. ruach. apolhun. schabuach. mermo. melamud. poter. sched. ekdulon. mantiens. obedama. sachiel. moschel. pereuch. deccal. asperim. katini. torfora. badad. coelen. chuschi. tasma. pachid. parek. rachiar. nogar. adon. trapis. nagid. ethanim. patid. pareht. emphastison. paraseh. gerevil, the sacred magic 80 elmis. asmiel. irminon. asturel. nuthon. lomiol. imink. plirok. tagnon. parmatus. iaresin. goril

ew,mlk, to rule. malutens: perhaps from hebrew, mol= to lie, or deceive, or prevaricate. iparkas: probably from greek, hipparches= a commander of cavalry, or leader of horse. nuditon: apparently from the latin, nuditas= nakedness, derived in its turn from nudatus. melna: perhaps from hebrew, ln, to abide or rest. melhaer: perhaps from hebrew, ml, to cut off, or divide, and chr, whiteness, purity. ruach: from hebrew, rvch= spirit. apolhun: from greek, apolluon, apollyon= the destroyer. schabuach: from arabic= to calm or assuage. mermo: from coptic, mer, across, and moou, water, across water. melamud: from hebrew, mlmd= stimulus to exertion. poter: from greek, poter= a drinking cup, or vase. sched: from hebrew, shdd, the hebrew name for a devastating demon. but the hebrew root shd implies th

r letters, ihvh, tetragrammaton. 126 i.e, the evil. 127 se resout, in the ms. resoudre, like our word resolve, also may imply to reduce to its chemical constituents. these three parts of the person, which abraham calls body, soul, and spirit, are designated in the qabalah by the respective terms of nephesch, i.e, the animal part; neschamah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient egyptian magic, from which, be it well remembered, th

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ence itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this which constitute the really important results of samyama, and these results are not to be destroyed by philo

ity against god' one might almost say that the essence of st. paul's epistles is a struggle against mind 'we war not against flesh and blood- you know the rest- i can't be bothered to quote it all- eph. vi. 12. 9. it is st. paul, i think, who describes satan, which is his name for the enemy, owing to his ignorance of the history of the world, as the prince of the power of the air; that is, of the ruach, of the intellect; and we must never forget that what operated the conversion of st. paul was the vision on the road to damascus. it is particularly significant that he disappeared into the desert of arabia for three years before coming forward as the apostle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew law, and in the single m

ALEISTER CROWLEY LIBER 777

tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cup

glish of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3

crowley s notes on this column, the spelling given here can only be made to add to 3321 by counting the final\ as 700 rather than the more usual 600. liber d had \yrhc hwrb duw \ycycrtb aklm, malkah be-tarshishim ve- a ad be-ruah sheharim, which gives the required value without any such dubious fudges. the oldest known form of this name is \yqjc jwrb du \ytycrtb aklm, malkah be-tarshithim a ad be-ruach shechaqim (agrippa, op. cit, lib. ii, cap. xxii. table iv (the sephiroth) col. lxxxviii. these originally given in latin; i have translated them into english. col. xcii. the original had this in latin; it was a slight garbling of the vulgate of isaiah vi, 2-3. i have translated it into english as it appeared. col. xciv. despite being headed english of palaces this column was originally in la

ets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently repres

ALEISTER CROWLEY LIBER CHANOKH

d! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong an

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: ear

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

f the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge "hear me, and make, etc. with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto. let the adept take note of the wording of the charge. the "firmament" is the ruach, the "mental plane; it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms<correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions

hat one may explore the essential nature of existence, and by this a pawnbroker's profits. this then is the true aim of the adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphereth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of the high priestess, or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of 300 his name, he approaches the solution of the ultimate problem, who he

el: world: seg: 31: yod: fire, sight :atziluth, archetypal:ayin-bet ob: world :32 "bis: heh: earth, touch :assiah, material :bet-nunfinal: world: ben :31 "bis: shin: spirit: hearing: lxviii: lxix: lxx: lxxv: lxxvi :the part: the :attribution:the five elements :the five: of :alchemical: of (tatwas :skandhas :the soul: elements: pentagram: 11 :hb:rvch: mercury :left upper :vayu- the blue :sankhara :ruach: point: circle: 23 :hb:nshmh: salt :right upper:aupas- the silver :vedana :neshamah: point: crescent: 31 :hb:chyh: sulphur :right lower:agni or tejas :san n a :chiah: point: the red triangle :32 "bis :hb:npsh: salt :left lower :prithivi- the :rupa :nephesh: point: yellow square :31 "bis :h:ychydh :topmost :akasa- the black :vin nanam :iechidah: point: egg: table iii: lxxvii: lxxxi: lxxxiii:

facilitated by severing the fraenum linguae, which, if done, should be done by a competent surgeon. we do not advise this or any similar method of cheating difficulties. this is, however, harmless<mind the danger of choking to death in your sleep> in this manner the practice is to be raised from the physical to the spiritual-plane, even as the words ruh, ruach, pneuma, spiritus, geist, ghost, and indeed words of almost all languages, have been raised from their physical meanings of wind<equinox adds "air" to this list>>breath, or movement, to the spiritual plane (rv is the old root meaning yoni and hence wheel (fr. roue, lat. rota, wheel) and the corresponding semitic root means "to go. similarly spirit is connected with "spiral- ed

nty-five practices being accomplished, let him combine them three at a time, then four at a time. 4. lastly, let him combine all the senses in a single object. and herein may a sixth sense be included. he is then to withdraw himself entirely from all the stimulations "perinde ac cadaver" in spite of his own efforts to attach himself to them. 412 5. by this method it is said that the demons of the ruach, that is, thoughts and memories, are inhibited, and we deny it not. but if so be that they arise, let him build a wall between himself and them according to the method. 6. thus having stilled the voices of the six, may he obtain in sense the subtlety of the seventh. 7. gr:alpha-upsilon-mu-gamma-nu (we add the following, contributed by a friend at that time without the a. a. and its dependent

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of touch with some of the other grand masters. the documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are

er which will explain how they came to go wrong: magic without tears get any book for free on: www.abika.com 145 naturally, when you have several hundred factors, helplessly bound and gagged, it would be just too bad if you couldn't pick out one to serve your turn- after the event! no, dear girl, it should be obvious to an unweaned brat (a) they can't see the wood for the trees (b) they are using ruach on a proposition which demands neschamah. intellect is quite inadequate; the problem requires mother-wit, intuition, understanding. here is my system in a number 000 ampoule. put up the figure at birth: study it, make notes of the aspects and dignities, concentrate- and turn on the magical tap! occasionally, when i began, i set up the "progressed figure" to see how the patient was doing this

ssession and daily use is at least two-thirds of the battle. magic without tears get any book for free on: www.abika.com 167 apollonius was indeed as refractory a subject as l vi could possibly have chosen. all the cards were against him. why? let me remind you of the sublimity of the man's genius, and the extent of his attainment. apollonius must certainly have made the closest links between his ruach and his supernal triad, and this would have gone seeking a new incarnation elsewhere. all the available ruach left floating around in the akasha must have been comparatively worthless odds and ends, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were am

e no knowledge whatever of the technique of the business. worse, they are usually of the type that delights in the secret dirty affinities, and so naturally and gladly attract entities of the qliphothic world to their magical circle. hence tricksters, of the lowest elemental orders, at the magic without tears get any book for free on: www.abika.com 171 best, come and vitalize odds and ends of the ruach of people recently deceased, and perform astonishing impersonations. the hollow shells glow with infernal fire. also, of course, they soak up vitality from the sitters, and from the medium herself. altogether, a most poisonous performance. and what do they get out of it? even when the "spirits" are really spirits, they only stuff the party up with a lot of trashy lies. to this summary the la

't you dare try! whatever you said, i should prove to be nonsense, philosophically and in a dozen other ways. and the county council ambulance would bundle you off in your battered and bewildered d bris to the bug-house, as is so etymologically indicated. do see it simply; the word must in any event connote ideas of neschamah, magic without tears get any book for free on: www.abika.com 198 not of ruach "but you use the word all the time" yes, i do, and rely on the context to crystallize this most fluid- or gaseous- of expressions. 5 "us. why "us? is this a reference to the old school tie, or that finishing school in brussels, and the ticket to the royal enclosure at ascot? i do not suppose for a moment that you meant it that way: but it's there. and so- anecdote of lao-tze. the old one was

a.com 199 one thing& any other thing; for thereby there cometh hurt. but whoso availeth in this, let him be the chief of all (al i, 22- 23) i implore you not to point out that, this being the case, words like "hurt" and "chief" cannot possibly mean anything. the fact is that if we are to get on peaceably in the club, we have to know when to take any given expression in a pickwickian sense. in the ruach all the laws of logic apply: they don't in neschamah. 44 the real meaning of the passage is simple enough, if you understand that it refers to a specific result of initiation. you have to be able to reckon up the universe, as a whole and in every part; and to get rid of all its false or partial realities by discarding everything but the one reality which is the sole truth in, and of illusion

" what hermes means by this it will be well to enquire. may we call it "a truth of religion (don't be shocked! the original word implies a binding-together-again, as in a "body of doctrine" compare the word "ligature. it was only later by corruption, that the word came to imply "piety" re-ligens, attentive (to the gods) as opposed to neg-ligens, neglectful) i think that hermes was contemplating a ruach closely knitted together and anchored by incessant aspiration to the supernal triad; just such an one, in short, as appears in those remarks on the magical memory, a god-man ready to discard his well-worn instrument for a new one, bought up to date with all the latest improvements (the movement of the zeitgeist during his past incarnation, in particular) well wrought and ready for his use. m

ond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. i suppose i might have put it more concisely: classics is itself initiation, being the key of the unconscious; mathematics is the art of manipulating the ruach, and of raising it to neschamah; and science is co-terminous with magick. these are the three branches of study which i regard as fundamental. no others are in the same class. for instance, geography is almost meaningless until one makes it real by dint of honest travel, which does not mean either "commuting" or "luxury cruises" still less magic without tears get any book for free on: www.ab

ALEISTER CROWLEY MEDITATION

n the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword

arable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same philosophical stone. meditation will reveal many mysteries which are concealed in this symbol. the sword or dagger is attributed to air, all-wandering, all-penetrating, but unstable; not a phenomenon subtle like fire, not a chemical combination like water, but a mixture

invocation, as is taught in certain schools of magick. if the sword is raised towards the crown, it is no longer really a sword. the crown cannot be divided. certainly the sword should not be lifted. the sword may, however, be clasped in both hands, and kept steady and erect, symbolizing that thought has become one with the single aspiration, and burnt up like a flame. this flame is the shin, the ruach alhim, not the mere ruach adam. the divine and not the human consciousness. 90 the magician cannot wield the sword unless the crown is on his head. those magicians, who have attempted to make the sword the sole or even the principal weapon, have only destroyed themselves, not by the destruction of combination, but by the destruction of division<
m destruction, at the very moment of their birth, by their vagueness. the will of the king was at least ascertainable at any moment; nobody has yet devised a means for ascertaining the will of the people. all conscious willed action is impeded; the march of events is now nothing but inertia. let the magician consider these matters before he takes the sword in his hand. let him understand that the ruach, this loose combination of 6 sephiroth, only bound together by their attachment to the human will in tiphereth, must be rent asunder. the mind must be broken up into a form of insanity before it can be transcended. david said "i hate thoughts" the hindu says "that which can be thought is not true" paul said "the carnal mind is enmity against god" and every one who meditates, even for an hour

ded. david said "i hate thoughts" the hindu says "that which can be thought is not true" paul said "the carnal mind is enmity against god" and every one who meditates, even for an hour, will soon discover how this gusty aimless wind makes his flame flicker "the wind bloweth where it listeth" the normal man is less than a straw<ruach also the symbol of the spirit. rvch alhim, the spirit of god, is 300, the number of the holy letter shin. as this is the breath, which by its nature is double, the two edges of the sword, the letter h symbolises breath, and h is the letter of aries- the house of mars, of the sword: and h is also the letter of the mother; this is the link between the sword and the cup> 91 the connection betwe

by its nature is double, the two edges of the sword, the letter h symbolises breath, and h is the letter of aries- the house of mars, of the sword: and h is also the letter of the mother; this is the link between the sword and the cup> 91 the connection between breath and mind has been supposed by some to exist merely in etymology. but the connection is a truer one<ruach means primarily "that which moves or revolves "a going "a wheel "the wind" and that its secondary meaning was mind because of the observed instability of mind, and its tendency to a circular motion "spiritus" only came to mean spirit in the modern technical sense owing to the efforts of the theologians. we have an example of the proper use of the word in the term: spirit of wine- the airy po

nd bringing it into harmony and proportion you will find the hidden stone, the same stone of the philosophers of which mention has already been made, which turns all into gold. this oil which can eat into the steel, is further that which is written, liber lxv, i, 16 "as an acid eats into steel. so am i unto the spirit of man" note how closely woven into itself is all this symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the py

a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent of adonai, and is at once caught up into union with him "in the air" the ruach. note that etymologically the word greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together with the lord" is then literally identical with the word samadhi, which is the sanskrit name of the phenomenon described by saint paul, this union of the ego and the non-ego, subject and object, this chymical marriage, an

ALEISTER CROWLEY SEPHER SEPHIROTH

s: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm

yss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn )wh: ht) coalesced) yn)wht) golgoltha: a skull

ll (ar; fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, queen of the night tylyl part; open wide q#p opening; vagina; bit, morsel tp hand-drum; bezel pt knowledge (pl (k.d. p.252) tw(d testimony (k.d. p.252) twd( 481 hills tw(bg bound to death; death penalty )tym byyx a ring t(b) the mighty one sings: a title of tiphareth nwryryd

owness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the heavens *mym#h 956 merciful father *nmxrh b) a pomegranate *nwmyr 957 sumptuous ointment

qw# 1017 glass vessels (bottles, pitchers, phials) tw#y) black (scil. of eye-pupil; middle; homunculus *nw#y) olives *mytz 1018 boils *nyx# 1020 green (see s.d. p. 104 *nn(r 1022 an oven, furnace *n#bk the abyss of height *mwr qmw( 1025 the secrets of wisdom hmkx twmwl(t my god, my god, why hast thou forsaken me (cf. 1029) yntqb )ml yhl) yhl) 1026 the world of yetzirah (formation; referred to the ruach *hrycyh mlw( 1029 my god, my god, why hast thou forsaken me (cf. 1025) yntqb# hml yhl) yhl) fillets (i.e. bindings [of the pillars *mhyqw#x 1030 pain, trouble, misery *nwbc( bc( eternity (lit. ga cycle of cycles h *myrwd rwd 1031 and god said: let us make man in our image (gn. 1:26) wnmlcb md) h#(n myhl) rm)yw 1032 first swirlings: the sphere of the primum mobile (referred to kether) mylglgh

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ide, add, multiply, and understand" the old comment 25. dividing 6/50= 0.12. 0, the circumference, nuit, the centre, hadit. 1, the unity proceeding, ra-hoor-khuit. 2, the coptic h, whose shape closely resembles the arabic figure 2, the breath of life, inspired and expired. human consciousness, thoth. adding 50+ 6= 56, nu, and concentrating 5+ 6= 11, abrahadabra, etc. multiplying 50 x 6= shin, and ruach elohim, the holy spirit. i am inclined to believe that there is a further mystery concealed in this verse, possibly those of 418 and 666 again. the new comment see qabalistic appendix. weh note: appendix not yet recovered. k. grant, op. cit, adds several paragraphs here which appear to come from crowley. this is not provided in this text for lack of certainty of the providence. al i,26 "then

its secret truth is that earth is heaven as heaven is earth, and shows the aspirant to himself as being a star. all that seemed to him reality is not even to be deemed illusion, but all one light infusing star and star. the many, each of them, are the one; each individual, no twain alike, yet all identical; this he knows and is, for now the word hath lightened his soul's girders (the logic of the ruach- the normal intellect- is transcended in spiritual experience. it is, evidently, impossible to "explain" how this can be) in the number 6 he saw god interlocked with man, two trinities made one; but here he knows that there was never but one. thus now this book is 'stones of precious water; its light is not the borrowed light of gold, but is shed through the book itself, clearsparkling, flas

ALEISTER CROWLEY THE QABALAH

t high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on

metathesis of the greek word grammateia. it is based on the relative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai

i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these all have a christian tendency, and by their means prosper converted another jew, who had previously been bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim: the son, the spirit, the father, their trinity, perfect unity. the second is wdwbut djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my first, whose

od called tbla, albath, thus: 5 by gematria, j= 58; hence the number of the present work t.s. liber lviii 8 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s u p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed uxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the rational table of tziruph, another set of twenty-two combinations.6 there are also three tables of the commutations, known respectively as the

(by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total=

apable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the au

to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephir

by the notariqons of berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,35 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol! ihvh, thora?36 why not take the sacred 'icquj of the christian who thought it meant ihsouj cristoj qeou 'uioj swthr37 and make him a pagan with 'isidoj xarij qhsauroj 'uiwn sofiaj ?38 why not argue that christ in cursing the fig, f.i.g, wished to attack kant s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliable

all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see the canon. meiqras and abraxas in greek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc

ers of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called the wanderings of shaun. 58 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8) 8 as mercury, intellect, the ruach, microprosopus, the redeeming son in its most material form. 811. iaw (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case

ymbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in vi as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of no great importance. 9. most evil, because of its stability. bwa, witchcraft, the false moon of the sorceress. 10. evil, memorial

280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared

tation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me

ALEISTER CROWLEY EQ I 1

courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the

ALEISTER CROWLEY EQ I 5

t high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga, this mind is a very aspen; and as we may see in the last chapter of captain fuller's "star in the west" this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience are found wanting? if i must doubt my eyes that have served me (well, on the w

sis of the greek word gamma rho alpha mu mu alpha tau epsilon iota alpha. it is based on the relative numerical values of words. words of similar numerical values are considered to be explanatory of each other, and this theory is extended to phrases. thus the letter shin, sh, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words rvch alhim, ruach elohim, the spirit of elohim; and it is there fore a symbol of the spirit of elohim. for= 200, v= 6, ch= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly, the words achd, achad, unity, one, and ahbh, ahebah, love, each= 13; for a =1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, s

note: plagiarized entire from ginsburg's "the kabbalah. 2 weh note: better: his purported translation of three of the more obscure books of the zohar. 3 weh note: this observation led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo thobvdv, beboa rabban asher shamo yeshuah thaubodo "when the master shall come whose n

nations of tzirvp" tzirup. for example's sake, i will give the method called albth, albath, thus- 11 10 9 8 7 6 5 4 3 2 1 k i t ch z v h d g b a m n s o p tz q r sh th l each method takes its name from he first two pairs composing it, the system 73 of pairs of letters being the groundwork of the the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from rvch, ruach, is formed dtzo, detzau. the names of the other twenty-one methods are: abgth, agdth, adbg, ahbd, avbh, azby, achbz, atbch, aibt, akbi, albk, ambl, anbm, asbn, aobs, apbo, atzbp, aqstz, arbq, ashbr, and athbsh. to these must be added the modes abgd and albm. then comes the "rational table of tziruph" another set of twenty-two combination. there are also three "tables of the commutations" kno

200+ 2+ 5= 837= by gematria thth zl, tet zal, the profuse giver. thus by writing the m final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, brashith, that the first three letters, bra, are the initial letters of the names of the three persons of the trinity: bn, ben the son; rvch, ruach, the spirit; and ab, ab the father. furthermore the first letter of the bible is b, which is the initial letter of brkh, berakhah, blessing; and not a, which is that of arr, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of the years between the creation and the birth of christ, thus: b= 2,000, r= 200, a- 1,000, sh= 300, i= 10, and th= 400;

pable of producing an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was form

to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting-link of the sephiroth is the ruach, spirit, mezla, the hidden influence. i will how add a few more remarks on the qabalistical meaning of the term mthqla, metheqla, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as

the notariqons of "berashith" true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; 91 showing the eternal fiat as the equilibrated powers of nature. but what forbids fecit ignavus animan terrae, or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol- ihvh, thora? why not take the sacred 'iota chi theta upsilon sigma of the christian who thought it meant 'iota eta sigma omicron upsilon sigma chi rho iota sigma tau omicron sigma theta epsilon omicron upsilon 'upsilon iota omicron sigma sigma omega tau eta rho and make him a pagan with"'iota sigma kappa delta omicron sigma chi alpha rho iota sigma theta eta sigma alpha upsilon r

letters. thus the word may be read "the sacrifice of the virgin-born divine one triumphant (hb:chet, the chariot) through the spirit" while nchsh reads "death entering the (realm of the) spirit" but the conception of the serpent as the redeemer is truer. see my explanation of 5= 6 ritual (equinox, no. iii. 361. adni hartz, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see "the cannon" mu epsilon iota theta rho alpha sigma and alpha beta rho alpha chi alpha sigma in greek. 370. really more important for part ii. osh, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the mat

lements. amn, counting the n final as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsany in a tale called "the wanderings of shaun" 106 777 "vide supra" 800. ashth, the rainbow. the promise of redemption (8- 8 as mercury, intellect, the ruach, microprosopus, the redeeming son- in its most material form. 811. iota alpha omega (greek numeration. 888. jesus (greek numeration. 913. brashith, the beginning. see "a note on genesis" this list6 will enable the student to follow most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments by which one can prove that any given number is the supreme. it is

of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evil "in vi" as it is good "in termino" 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of n o great importance. 9. most evil, because of its stability. avb, witchcraft, the false moon of the sorceress. 10. evil, me

. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared a

on. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows- 116 a [this is by taking the 5 middle letters] r--b a the pentagram is 12, hva, macroprosopus\ h d the hexagram is 406, athh, microprosopus/ a-a b--r thus it connotes the great work/ a note abr, initials of the supernals, ab, ben, ruach (2) a [this is by separating the one (aleph) from the many (diverse letters] a a r h "the vision and the voice" a/ brh= 207, aur, light phrase which meant much a-a b d dbr= 206, deber, voice to me at the moment of dis/ covering this word. r (3) a a\ a a b a [by taking each alternate letter] r-b h d/ r 205= gbr, mighty. this shows abrahadabra as 213= abir, mighty. the word of double power, an

ALEISTER CROWLEY EQUINOX EQ I 1 2

colour, a thing without continuity or cohesion. to me, now, it appears from the very start a simple direct progress in one straight line. i can hardly remember that there were checks. of course my rational memory picking out details finds otherwise. but i seem to have two memories almost as if belonging to two strata of being. in qabalastic language, my native consciousness is now neschamah, not ruach or nephesch. i really cannot write more. this writing is a descent into ruach, and i want to abide where i am. 11.17. at 10.0 arrived at brenner's studio, and took the pose. at once, automatically, the interior trembling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic

ALEISTER CROWLEY EQUINOX EQ I 2 2

ll i obtain the light; i am the only being in the abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep! and the voice of ages answered unto my soul: i am he who formulates in darkness, but the darkness comprehendeth it not" and this is to confirm the link established between the neschamah and the genius by communicating the conception thereof unto the ruach. thus, therefore, osiris speaketh in the character of the higher soul, the symbolic form of which is now standing between the pillars before him. the second circumambulation then takes place in the path of darkness, the symbolic 255 light of occult science leading the way. this light of the kerux is to show that the higher soul is not the only divine light, but rather a spark from the infini

chemical sephiroth."8 the "hegemon" then explains to him "the geometrical lineal figures attributed to the planets";9 and the "kerux "the sixteen figures of geomancy."10 the "hierophant" congratulates the newly initiated theoricus, and confers upon him the title of poraios (or poraia) de rejectis, which hath the signification "brought from among the rejected ones" and gives unto him the symbol of ruach, which is the hebrew for air. the closing then takes place "let us adore the lord and king of air" says the "hierophant" the prayer of the sylphs follows; and in the name of shaddai el chai the temple is closed in the 2= 9 grade of theoricus. the following month, february, p. passed through the next grade, that of 3= 8. ritual of the 3= 8 grade of practicus 7 "see" diagram of the paths and g

ction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his nephesh by the qliphoth- his passions and emotions being stirred up by a continuous pageant of 293 naked gods; his ruach by the phantom of dead words- by the duality of the shell and of the fruit of things; and his neschamah by tetragrammaton "i.e, he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before h

er world, or microcosm which is man" further we learn form this manuscript that: in the case of the drunkard, the equilibrium of the sphere of sensations, and consequently of the nephesch, is disturbed, and the thought rays in consequence are shaken at each vibration; so that the sphere of the sensation of the nephesch is caused to rock and waver at the extremities of the physical body, where the ruach's action is bounded. the thought therefore is dazzled by the symbols of the sphere of sensations in the same way as the eye may be dazzled in front of a mirror if the latter be shaken or waved. the sensation, therefore, then conveyed by the thought is that of the sphere of sensations oscillating and almost revolving about the physical body, that which translated to the physical body bringeth

of a mirror if the latter be shaken or waved. the sensation, therefore, then conveyed by the thought is that of the sphere of sensations oscillating and almost revolving about the physical body, that which translated to the physical body bringeth giddiness, sickness, vertigo, and loss of idea, of place, and position. the fault as we see therefore lies in the preponderance of the nephesch over the ruach, in other words, the emotion outbalancing the reason. in the last vision, no. 18, we find more exertion on the part of the ruach than in any of the others, and this is undoubtedly accounted for by the fact that p, in this vision, set out with a definite object before him, namely, to see sappho. the same might be said of vision no. 7, but on consideration this will be found not to be the case

rade of 5= 6. p. had not as yet accomplished this. and in another part of the manuscript already referred to it is 320 entitled "the task undertaken by the adeptus minor" and is lucidly summarized as follows: this then is the task undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation of the evil sephiroth. to equally balance the action of the sephiroth of the ruach and those of the nephesch. to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness. to render the king of the body (the lower will) obedient and anxious to execute the commands of the higher will; so that he be neither a usurper of the faculties of the higher, nor a sensual despot, but an initiated ruler and an anointed king

ALEISTER CROWLEY EQUINOX EQ I 2

ho is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit from the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the first chapter of the first five books of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the begin

ished: wherefore god rested on the "seventh" day. and 28 is 7 x 4, the seven stars shining throughout the four worlds. one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get hb:aleph, the father, the yellow ray of the dawning sun of creation; hb:mem, the mother, the blue ray of the great primaeval waters; hb:shin, the son, the red ray: the ruach elohim<yod-memfinal is 300= hb:shin> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god

ing the fearful force of the spiritual "whirling motions" upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formulated is the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe

irst word of the text as thus decapitated, taking b'rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: bet-nunfinal ben, the son. resh-vau-chet ruach, the spirit (here the mother. aleph-bet ab, the father. note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and hb:heh also is aries, lamb of god and dawn of the life of the year. wherefore in them lieth conce

cation is the alpha and omega- from beginning unto end: essence: and its key is 5. five again are the letters of the word heh-shin-mem-yod-memfinal<key number is 17: by taro--hope; whose title is daughter of the firmament, dweller between the waters> which next follows; and in this word shin-mem-yod-memfinal, the heavens, we perceive hb:shin< the ruach elohim, brooding upon the face of the waters, mem-yod-memfinal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man<
ALEISTER CROWLEY EQUINOX EQ I 3 2

art of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i nothing; in thee am i all-self existing in thy selfhood to eternity [close now the channels to the ruach of the material senses: endeavouring at the same time to awaken the inner sight and hearing. thus seated, strive to grasp the same ray of the divine glory of the selfhood: meditating upon the littleness and worthlessness of the natural man: the vanity of his desires, the feebleness of his boasted intellect. remember that without that light, naught can avail thee to true progression: and that

ast the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and olahm ha qliphoth. moreover 17 is the svastika and ihshvh_ the pentagram again, the marriage of isis and osiris (as shown by the signs in the key-word. now the flaming sword is a swift and transitory symbol; the solidity and permanence of light is given in the pyramidal symbol. but the flaming sword is always the beginning after the ruach elohim ha

ziz (lightnings) zkh (was pure) and lb (heart; also lb= libramercury_ the equilibration of creation. also, though the force of his obligation is shown as binding_ note well that it is also that force which admits him. the aspirant cannot even kneel without help""prayer of the second adept" formulates chesed, geburah, and tiphereth, the triangle water, and finally kether, as it is written "and the ruach elohim moved upon the face of the waters" this is an invocation of the higher and the first formulation of the light in the postulate("cf" opening_ the knock. 227 his hands are unbound that he may help himself. the humility lesson is formulated in ruach, and da th is rebuked openly (as chain does so occultly. aspirant must rise unaided; and the only help his initiators can give him is to for

he incense: now incense requires air, fire, water and earth for its being: thus the whole table is shown in hb:shin as the combination and centre of all, being the glory of the vast countenance. all this is brilliant and flashing "i.e, equilibrated in itself and therefore a fit recipient of the flashing light: and brilliance is purity and energy. 25 jechidah (spirit) neschamah chiah (water (fire) ruach (air) nephesch (earth) 26 that is; nowhere a void. the other mottoes mean: the freedom of the gospel; the unsullied glory of god; and the yoke of the law, respectively. now all kneel down and the higher is again invoked. postulant is fixed in tiphereth and looking up to kether. he again rejoices that he hath been crucified. justice ariseth and taketh from him his kether-wand and ankh, and hi

d the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ruach with him in the darkness, he may demand the opening of the pastos. the altar is moved "new heavens and new earth &c. the pastos lid also "osiris no longer divided into glory and suffering, but central and perfect" the "third adept" gives the postulant his wand and ankh, thus again uniting him to chesed (isis l. also "if ye be crucified &c, is said in marking the chesed hand. the "third adept

now takes place completely with the c hange of weapons. chief adept becomes isis, and instructs the osiris in chesed, her symbol. 231 it also shows the marriage of isis and osiris in the tomb, or that isis hath descended to restore her son to life. also isis in the pastos shows the winter and seed-time of earth_ isis is also persephone, be it well remembered! third aspirant seals all this in the ruach and synthesises all with "ex "deo nascimur &c &c. the altar and lid are restored, showing that the full glorification is not yet. the aspirant quits the portal, showing that to complete the great work one must go out into the world and work""third point" represents iao, the synthesis of that three-fold work. osiris not only risen but glorified, for iao is the name also of the highest, as the

ere, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into neschamah, and he nameth the name of the highest, and is forever beyond hell and death. the "second adept" says that akasa29 (hearing) can hear spirit. the door is flung wide open, so that no longer a dim sight of glory be, but the full wide-flowing influx of the light, and the osiris and his companions bend in awe and adoration at that mighty and terrible glory. between stre

gs; 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 shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther

ALEISTER CROWLEY EQUINOX EQ I 4 2

. he did not wish to rule by the scptre he had won, but to transcend it; to rule the forces of this world, not by the authority that had been given him, but by his own essential greatness. and just as long before mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a unity, they were not thinking of four gods, but of one god, not of four conditions but of one condition

cover the narded limbs of foolish virgins, sits the buddha in silent meditation; so that p. soon discovered that by stripping his body of all these tawdry trappings, this feminine under-wear, and by utterly discarding the copy-book precepts of baptistical buddhists, the four noble truths were none other than the complete yoga, and that in the three characteristics293 the summit of philosophy (the ruach) had been reached. the terrific strain of asana and pr n y ma, the two chief exercises of hathavidya, p, by months of trial proved to be 193 not only methods of great use as a sedative before commencing a magical operation, but methods of inordinate importance to such aspirants, who, having discarded the shibboleths of sect, have adopted the fatuities of reason. for it is more difficult for

unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus steel, hidden in a velvet sheath, concealed from

ALEISTER CROWLEY EQUINOX EQ I 4

ental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of oppro

ove doctrine might have been extracted from almost any of the upanishads. but there is a difference, and the difference is this. though the ved ntist realized that ignorance (avidy) was the foundation of all sorrow, and that all, possessing the essence of change, was but illusion or m y, a matter of name and form;202 buddha now pointed out that the true path of deliverance was through the reason (ruach) and not through the senses (nephesh, as many of the upanishads would give one to believe. further, this was the path that gotama had trod, and therefore, naturally he besought others to tread it. the ved ntist attempted to attain unity with the atman (kether)203 by means of his emotions (nephesh) intermingled with his reason (ruach, but the buddha by means of his reason (ruach) alone. buddh

nt of selection. the attainment of right views is arrived at in three successive steps (1) the aspirant contemplates the ills of life (2) he meditates upon them (3) by strenuous will power he commences to strip the mind of the cause of sorrow, namely change. during this stage a series of humiliations must be undergone, and, not only must the nephesch be conquered, but also the lower states of the ruach, until the illumination of the second noble truth of the eightfold path shatter the step of right views which the aspirant is standing upon just as the fire of god consumed the elemental pyramid- the tower of the taro. having attained to mastery over right comprehension the aspirant begins to see things not as they are but in their right proportions. his views become balanced, he enters tiph

AN INTRO TO STUDY OF THE KABALAH

l ideas, and were considered to be interpretative one of the other. for example, messiah spelled, mshich, numbered 358, and so does the phrase iba shilh, shiloh shall come; and so this passage in genesis 49 v. 10, was considered to be a prophesy of the messiah: note that nachash, nchsh, the serpent of moses, is also 358. the letter shin, sh, 300, became an emblem of divinity by corresponding with ruach elohim, ruch alhim, the spirit of the living god. notaricon, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of one name are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv

a long essay and would require many hebrew abstruse words, a difficulty to those who are unused to them: two systems will suffice as an illustration. from yod, the je of jehovah, comes the highest over-shadowing of the divine, comparable to the tm of the indian philosophies. from h, the ho of jehovah, comes neshamah, the buddhi of the hindoos, the spiritual soul. from vau, the v of jehovah, comes ruach, the manas of the hindoos, intellect and mind. from the final h, the ah of jehovah, is derived nephesh, the k ma of the hindoos, the appetites and passions. these are all implanted in the astral shell, which moulds the physical body, the instrument which acts upon material objects. the human soul is again conceived of as distributed through several distinct forms of conscious manifestation r

the physical body, the instrument which acts upon material objects. the human soul is again conceived of as distributed through several distinct forms of conscious manifestation related to the "ten sephiroth: the several kabalistic treatises give several groupings, which are all relevant one to the other, the most usual one being a triple division, into nephesh, the passions referred to malkuth; ruach, the mind, reason, and intellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah, the spiritual aspirations associated with the supernal triangle of the queen, king and crown. these human principles function upon four worlds--divine, moral, intellectual and emotional respectively: and either of these essences may dominate a man, and they do, in fact, ex

he good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-born in another form, but at death, as all religions agree, great changes occur. according to the kabalah, the visible material body, the guph, decays, and the animal aspect of the soul, the nephesh, only gradually fades away from it: the ruach, the human aspect, passes away from the assiatic plane, and the neshamah, the spiritual soul, returns to the treasury of heaven, to the gan oidin, or of paradise, perfected to a spiritual world beyond the plain of rebirths. the "sepher jareh chattaim" says that a man is judged in the same hour in which he dies; for the shekinah, a presence of the divine one, comes near him, with three angels

BLAVATSKY H P ANTHROPOGENESIS

en sacred planets) of insupportable brightness proceeded a radiating flame, dashing off, like a vast and mighty hammer, those sparks which were the prior worlds (430) and with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the great father and great mother (431) from hoa, himself, is ab, the father; and from hoa, himself, is ruach, the spirit; who are hidden in the ancient of days, and therein is that ether concealed (432) and it was connected with a light-bearer (a planet and its angel or regent, which went forth from that light-bearer of insupportable brightness, which is hidden in the bosom of aima, the great mother* now the following extract from the zohar* also deals with the same mystery "the pre-adamite kings '

e find satan, one of the "sons of god (job. i. 6, becoming in exoteric interpretation the devil, and the dragon in its infernal, evil sense. but in the kabala("book of numbers) samael, who is satan, is shown to be identical with st. michael, the slayer of the dragon. how is this? for it is said that tselem (the image) reflects alike michael and samael who are one. both proceed, it is taught, from ruach (spirit, neschamah (soul) and nephesch (life. in the "chaldean book of numbers" samael is the concealed (occult) wisdom, and michael the higher terrestrial wisdom, both emanating from the same source but diverging after their issue from the mundane soul, which on earth is mahat (intellectual understanding, or manas (the seat of intellect. they diverge, because one (michael) is influenced by

s and their gems. according to this extraordinary piece of religious literature- a true gnostic fossil- the human entity is the septenary ray from the one* just as our school teaches. it is composed of seven elements, four of which are borrowed from the four kabalistical manifested worlds. thus "from asia it gets the nephesh or seat of the physical appetites (vital breath, also; from jezirah, the ruach, or seat of the passions; from briah, the neshamah, and from aziluth it obtains the chaiah, or principle of spiritual life (king "this looks like an adaptation of the platonic theory of the soul's obtaining its respective faculties from the planets in its downward progress through their spheres. but the pistis-sophia, with its accustomed boldness, puts this theory into a much more poetical s

the left hand side the kabalistic names of the corresponding human principles are placed, and on the right the hieroglyphic names with their renderings as in the diagram of f. lambert. kabala. hieroglyphics[[diagram] upper circle: tzelem of neschamah. jeshida vii. chu- divine spirit. chayah vi. cheybi- spiritual soul. neschamah v. bai intellectual soul, the intelligence. middle circle: tzelem of ruach. ruach* iv. ab hati the heart: feeling: animal soul. lower circle: tzelem of nephesch. nephesch iii. ka the astral body: evestrum: sidereal man. coach ha guf. ii. anch vital force: archaeus: mumia. guf. i. chat- the elementary body[[footnote(s* there seems a confusion- lasting for many centuries- in the minds of western kabalists. they call ruach (spirit) what we call kama-rupa; whereas, wit

. ruach* iv. ab hati the heart: feeling: animal soul. lower circle: tzelem of nephesch. nephesch iii. ka the astral body: evestrum: sidereal man. coach ha guf. ii. anch vital force: archaeus: mumia. guf. i. chat- the elementary body[[footnote(s* there seems a confusion- lasting for many centuries- in the minds of western kabalists. they call ruach (spirit) what we call kama-rupa; whereas, with us ruach would be the "spiritual soul" buddhi, and nephesh the 4th principle, the vital, animal soul. eliphas levi falls into the same error[[vol. 2, page] 634 the secret doctrine. this is a very fair representation of the number of the "principles" of occultism, but much confused; and this is what we call the 7 principles in man, and what mr. massey calls "souls" giving the same name to the ego or t

me error[[vol. 2, page] 634 the secret doctrine. this is a very fair representation of the number of the "principles" of occultism, but much confused; and this is what we call the 7 principles in man, and what mr. massey calls "souls" giving the same name to the ego or the monad which reincarnates and resurrects, so to speak, at each rebirth, as the egyptians did, namely "the renewed" but how can ruach (spirit) be lodged in kama-rupa? what does bohme, the prince of all the mediaeval seers, say "we find seven especial properties in nature whereby this only mother works all things (which he calls- fire, light, sound (the upper three) and desire, bitterness, anguish, and substantiality, thus analysing the lower in his own mystic way "whatever the six forms are spiritually, that the seventh, t

BLAVATSKY H P COSMOGENESIS

re spirit from that of matter. those who "descend and ascend- the incarnating monads, and men striving towards purification and "ascending" but still not having quite reached the goal- may cross the "circle of the pass-not" only on the day "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one is she the spirit of the elohim of life" as said above, echath (or achath) is feminine, and echod (or achod) masculine, both meaning one* this metaphysical tenet can hardly be better described than mr. subba row's in "bhagavadgita" lectures "mulaprakriti (the veil of para

cause of sin. spirit per se is an unconscious negative abstraction. its purity is inherent, not acquired by merit; hence, as already shown, to become the highest dhyan chohan it is necessary for each ego to attain to full self-consciousness as a human, i.e, conscious being, which is synthesized for us in man. the jewish kabalists arguing that no spirit could belong to the divine hierarchy unless ruach (spirit) was united to nephesh (living soul, only repeat the eastern esoteric teaching "a dhyani has to be an atma-buddhi; once the buddhi-manas breaks loose from its immortal atma of which it (buddhi) is the vehicle, atman passes into non-being, which is absolute being" this means that the purely nirvanic state is a passage of spirit back to the ideal abstraction of be-ness which has no rel

ed physically out of the dust of the earth, but his creators and fashioners were many. nor can it be said that the "lord god breathed into his nostrils the breath of life" unless that god is identified with the "one life" omnipresent though invisible, and unless the same operation is attributed to "god" on behalf of every living soul- or nephesch, which is the vital soul, not the divine spirit or ruach, which ensures to man alone a divine degree of immortality, that no animal, as such, could ever attain in this cycle of incarnation. it is the inadequate distinctions made by the jews, and now by our western metaphysicians, who, not knowing of, and being unable to understand, hence to accept, more than a triune man- spirit, soul[[footnote(s* science, dimly perceiving the truth, may find bact

soul, he says "is ultimately produced from the animated body of man" thus the author identifies "spirit (atma) simply with "the breath of life" the eastern occultists will demur to this statement, for it is based on the erroneous conception that prana and atma or jivatma are one and the same thing. the author supports the argument by showing that with the ancient hebrews, greeks and even latins, ruach, pneuma and spiritus- with the jews undeniably, and with the greeks and romans very probably- meant wind; the greek word anemos (wind) and the latin anima "soul" having a suspicious relation. this is very far fetched. a legitimate battle-field for deciding this question is hardly to be found, since mr. pratt seems to be a practical, matter-of-fact metaphysician, a kind of kabalist-positivist

cautious eliphas levi says in explanation of his diagram, and what the esoteric doctrine teaches- and compare the two. levi, too, makes a distinction between kabalistic and occult pneumatics (see "histoire de la magic" pp. 388, 389[[first column] says eliphas levi, the kabalist- kabalistic pneumatics. 1. the soul (or ego) is a clothed light; and this light is triple. 2. neschamah "pure spirit" 3. ruach- the soul or spirit. 4. nephesch- plastic mediator* 5. the garment of the soul is the rind (body) of the image (astral soul. 6. the image is double, because it reflects the good as the bad. 7. imago, body- occult pneumatics. as given by eliphas levi. 1. nephesh is immortal because it renews its life by the destruction of forms [but nephesh, the "breath of[[first column continued on next page

ericism teaches the same. but manas is not nephesch; nor is the latter the astral, but the 4th principle, if also the 2nd prana, for nephesch is the "breath of life" in man, as in beast or insect, of physical, material life, which has no spirituality in it[[vol. 1, page] 244 the secret doctrine[[first column continued from previous page] life" is a misnomer and a useless puzzle to the student] 2. ruach progresses by the evolution of ideas. 3. neschamah is progressive without oblivion and destruction. 4. the soul has three dwellings. 5. these dwellings are: the plane of the mortals: the superior eden; and the inferior eden. 6. the image (man) is a sphinx that offers the riddle of birth. 7. the fatal image (the astral) endows nephesch with its aptitudes; but ruach is able to substitute for t

here of material passions and desires. but if the better man[[second column continued on next page[[vol. 1, page] 245 occultists and kabalists differ[[first column continued from previous page] conquered in accordance with the inspirations of neschamah[[second column continued from previous page] or manas tries to escape the fatal attraction and turns its aspirations to atma- spirit- then buddhi (ruach) conquers, and carries manas with it to the realm of eternal spirit- it is very evident that the french kabalist either did not know sufficiently the real tenet, or distorted it to suit himself and his object. thus he says again, treating upon the same subject, and we, occultists, answer the late kabalist and his admirers[[first column] 1. the body is the mould of nephesch; nephesch the moul

) conquers, and carries manas with it to the realm of eternal spirit- it is very evident that the french kabalist either did not know sufficiently the real tenet, or distorted it to suit himself and his object. thus he says again, treating upon the same subject, and we, occultists, answer the late kabalist and his admirers[[first column] 1. the body is the mould of nephesch; nephesch the mould of ruach; ruach the mould of the garments of neschamah. 2. light (the soul) personifies in clothing itself (with a body; and personality endures only when the garment is perfect. 3. the angels aspire to become men; a perfect man, a man-god is above all the angels. 4. every 14,000 years the soul rejuvenates and rests in the jubilean sleep of oblivion[[second column] 1. the body follows the whims, good

winds were the sons of the giant typhoeus" who were chained and unchained at will by aeolus, and the polytheistic greeks accepted it along with hesiod. why should not they, since the monotheistic jews had the same beliefs, with other names for their dramatis personae, and since christians believe in the same to this day? the hesiodic aeolus, boreas, etc, etc, were named kadim, tzaphon, daren, and ruach hajan by the "chosen people" of israel. what is, then, the fundamental difference? while the hellenes were taught that aeolus tied and untied the winds, the jews believed as fervently that their lord god "with smoke coming out of his nostrils and fire out of his mouth, rode upon a cherub and did fly; and was seen upon the wings of the wind (ii. sam, xxii. 9 and 11. the expressions of the two

BLUE EQUINOX

uddhism. 23. if thou would.st learn their names, then hearken, and remember. the name of the first hall is ignorance. avidy. it is the hall in which thou saw.st the light, in which thou livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second is the hall of learning. in it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it would certainly include ali states up to dhyana. the student will

onsciousness from them, their rejection by the seeker of truth. sabhapaty swami has an excellent method on these lines; it is given, in an improved form, in liber hhh (see the equinox, vol. i, no. 5, p. 5; also book 4, part iii, app. vii) 42. before that path is entered, thou must destroy thy lunar body, cleanse thy mind-body and make clean thy heart. the lunar body is nephesch, and the mind body ruach. the heart is tiphareth, the centre of ruach. the equinox 22 43. eternal life.s pure waters, clear and crystal, with the monsoon tempest.s muddy torrents cannot mingle. we are now again on the subject of suppressing thought. the pure water is the stilled mind, the torrent the mind invaded by thoughts. 44. heaven.s dew-drop glittering in the morn.s first sunbeam within the bosom of the lotus

your first step, most of them being things which more nearly resemble the difficulties of the last step. but by learning to distinguish the .real from the false. is only meant a sort of elementary discernment between things that are worth having and those that are not worth having, and, of course, the perception will alter with advance in knowledge. by .head-learning. is meant the contents of the ruach (mind) or manas. chiah is sub-consciousness in its best sense, that subliminal which is sublime. the .eye. doctrine then means the exoteric, the .heart. doctrine the esoteric. of the equinox 38 course, in a more secret doctrine still, there is an eye doctrine which transcends the heart doctrine as that transcends this lesser eye doctrine. 9. yea, ignorance is like unto a closed and airless v

heosophist, not even content with having one, insisted on possessing seven different kinds. if it means nephesch, of course this ought to have been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we have the automatic ego, the animal creator or generator of nephesch in yesod, the lowest point of the ruach, and the marriage between these is the seven portals 99 the first regeneration. nephesch is syrinx, and yesod is pan. nephesch is the elemental soul which seeks redemption and immortality. in order to obtain it, it must acquire a soul such as is possessed by men. now the elemental is said to be afraid of the sword with its cross hilt, of the cross, that is to say of the phallus, and this is

trong, can waft an earthly thought within. thus purified, the shrine must of action, sound, or earthly light be void; e.en as the butterfly, o.ertaken by the frost, falls lifeless at the threshold. so must all earthly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stand well guarded in a spot free from wind. exposed to shifting breeze, the jet will flicker and the quivering flame cast shades deceptive, dark and everchanging, on the soul.s white shrine. this familiar phrase is usually interpreted to mean the mere keeping of the mind free from invading thoughts. it has

forgetting self, thy soul lose o.er its trembling mind control, and forfeit thus the due fruition of its conquests. these two verses seem to mean that any attention to self would prevent one crossing the abyss, while in the event of any inattention to self the mind would revolt. in other words .soul. means neschamah, and it is important for neschamah to fix its attention on chiah, rather than on ruach. 67. beware of change! for change is thy great foe. this change will fight thee off, and throw thee back, out of the path thou treadest, deep into viscous swamps of doubt. the only difficulty in this verse is the word .change. people who are meditating often get thrown off by the circumstances of their lives, and these circumstances must be controlled absolutely. it should, however, also be

CASE PAUL F THE BOOK OF TOKENS

e, and consequently share in the divine rulership, 2 "to me neither men nor angels may draw nigh. nothing conscious of separatencss can approach the reality of the absolute. when all at last return to the one, the differences that constitute various classes, such as plants, animals, men, and angels, will vanish. 4 "i am the vital principle of all that is" this is a reference to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every one means life. the meditation says emphatically that this life-breath animates even those forms which are commonly regarded as being lifeless. 5 the phrase "my works unfinished" is a key to the whole philosophy of good and evil running thro

ma or binah. to this sephirah the qabalah assigns the divine name elohim, a l h i m, and it is said also to be the seat of those cosmic powers named aralim, a r a l i m "thrones. qabalistically, the thrones are twelve because a r a l i m adds up to 282, and the digits of this number reduce to 12. these are the thrones of the breath of lives because 282, the number of aralim, is also the number of ruach chaiim, r v ch ch i i m "breath of lives" in whose name are hid the names of the father and the son" refers to the word binah, b i n h, composed of the letters forming the divine name jah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written

with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten ag

hebrew noun, yawmim, i m i m, which has the value 100. 6 this paragraph refers to the attribution of the planet jupiter to kaph. the hebrew name for this planet is tsedek, tz d q, signifying "righteousness, equity, or prosperity [111] the meditation on lamed* 1 i am the goad of action, which impelleth and directeth the great ox of the breath of life. i am the power of equilibration which holdeth ruach in balance between formation and destruction, as a driver with his goad keepeth his ox from straying off the highway. yet is this directive power inherent in ruach itself, for i myself am that great breath of life. 2 and because that great breath existeth before all else, i am the leader, the chief, and the judge of all creatures. the wise find me thus concealed in lamed. 3 before this have

lt thou be at peace, and in thy busiest hours shalt thou find the eternal worker doing all things well in thee. lo, i guide thee all the way. rest thou in me [116] comment on lamed* l a m e d, pronounced lawmed. transcribed as" l. the number 30. meaning: ox-goad. the faithful intelligence. 1 the letter-name lamed means "ox-goad. the ox is aleph, called "the great ox of the breath of life, because ruach, r v ch, the life-breath, is assigned to aleph. the second section of this part of the meditation combines the notion of balance suggested by the sign libra, the scales, with that of guidance, suggested by the lettername. 2 "the wise find me thus concealed in lamed" because lamed, l m d, adds up to 74, and this is the number of the noun diin, d i i n "leader, chief, judge. 3 "the long circui

o 300 [183] the book of tokens the second section of this paragraph contains the same doctrine as that given in the meditation on zain. binah is the great sea, and the root of waters, and chokmah is the father, and the root of fire. 6 the fire in chokmah springs from the descent of the primal whirling motion which begins in kether, and it descends through the path of aleph, to which is attributed ruach, r v ch, the life-breath. the ruach elohim is what the text means by" the breath of the mighty ones, and ruach elohim is r v ch a l h i m, which words add up to 300, the value of shin. it is on this account that shin is called the "holy letter. it is said to appear as a flame of separation because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the lett

o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the f

he sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that even thy aspiration cometh not from the levels of guph and nephesh, but is truly the reflection of my descending power from ruach [194] e p i l o g o s always then is aspiration like the reflected image of the sun in a glass, which, if it striketh straight into the eyes, seemeth to be the sun itself. no man riseth to ruach by his own power. yet many delude themselves concerning this, and from that delusion spring up many weeds of error. know ye that the least of thine impulses towards what seemeth to be above, hath its

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

e meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the devoted adepti of the second order. the etheric link is now seal

DEMONIC BIBLE

r princes and superior spirits be: lucifer. leviatan. satan. belial, the eight sub-princes be: astarot. magot. asmodee. belzebud. oriens. paimon. ariton. amaimon. the spirits common unto these four sub-princes, namely: oriens. paimon. ariton. amaimon. be: hosen saraph. proxosos. habhi. acuar. tirana. alluph. nercamay. nilen. morel. traci. enaia. mulach. malutens. iparkas. nuditon. melna. melhaer. ruach. apolhun. schabuach. mermo. melamud. poter. sched. ekdulon. mantiens. obedama. sachiel. moschel. pereuch. deccal. asperim. katini. torfora. badad. coelen. chuschi. tasma. pachid. parek. rachiar. nogar. adon. trapis. nagid. ethanim. patid. pareht. emphastison. paraseh. gerevil. elmis. asmiel. irminon. asturel. nuthon. lomiol. imink. plirok. tagnon. parmatus. iaresin. gorilon. lirion. plegit

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

.o: the order of the temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one time was the head of that international order. kenneth grant was also a one time past frater superior of that order. today, hymneas beta is frater superior of the o.t.o. orgone: a name used for pra a, ruach, or chi, the universal life force, by dr. wilhelm reich. outer alchemy: making use of the magically charged sexual fluids for magickal purposes- p- pagan: from paganus "those of the earth" originally it described people of the land and their simplicity. later, it focused on their choice of pre-christian deities and was used as a type of insult. today, may witches consider themselves to be pa

ae rubeae et aureae crucis: from the latin, it translates in english "red rose and cross of gold" the second or inner order of the hermetic order of the golden dawn [g.d (q.v. the r.r. et a.c. was composed of all members of the g.d. who had attained the grade adeptus minor (q.v) and above. members of this inner order practiced ritual and ceremonial (q.v) while the outer order of the g.d. did not. ruach: 1) the psychic energy; similar to pra a (q.v) and kundalini (q.v. 2) the conscious, consisting of the will, memory, imagination, reason, and desire. the ruach corresponds with the fourth, fifth, sixth, seventh, and eighth sephiroth (q.v) on the tree of life (q.v. also corresponds to the psychic center at the solar plexus. ruach, eloheem: the spirit of divinity. similar to ruach (q.v, but on

lations, and shape changing or shape shifting (q.v. shape shifting: the magickal ability to assume the forms of beasts or other human beings with the soul while it is astrally projected from the body. occasionally these altered shapes are seen by other people, who mistake them for bodies of flesh. shechinah: pronounced "sheh-kehn-ah" it is the hebrew for the personification of the energy known as ruach eloheem (q.v. it is seen as feminine in nature. similar to the tantrik notion of shakti (q.v. sheeol: pronounced "shee-ool" it is the hebrew for "place of the earth" a word from the old testament meaning ground or earth. in some instances it was translated as "hell" probably for political reasons. according to donald michael kraig, there is no hell in the kabalah because he maintains that re

or "place of the earth" a word from the old testament meaning ground or earth. in some instances it was translated as "hell" probably for political reasons. according to donald michael kraig, there is no hell in the kabalah because he maintains that reincarnation is a part of the tradition. shin: pronounced "sheen" it is a letter of the hebrew alphabet. the letter shin "a" is used to indicate the ruach eloheem (q.v. when added to the tetragrammaton it forms the pentagrammaton, showing how we can purify ourselves by uniting and bringing the spirit of divinity within ourselves. showstone: a crystal ball or globe used for divination and scrying. the magician uses the stone as a focus to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such a

DION FORTUNE MYSTICAL QABALA

he luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following passage of the sepher yetzirah 'achath (feminine, not achad, masculine, ruach elohim chum: one is she, the spirit of the elohim of life" when we consider the middle pillar as referring to levels of consciousness we shall find further confirmation of this view. 31. there remains for our final consideration the scphita

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ressed in many cultures under different names. among the iroquois and huron indians, it is known as orenda. in his book primitive man (vol. 1 of a history of experimental spiritualism, 2 vols, 1931, caesar de vesme wrote: we are in a fair way to recognize that we find (approximately) mana in the brahman and akasha of the hindus, the living fire of zoroaster, the generative fire of heraclitus, the ruach of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza

by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael! o tiphereth! binael, be thou my love! ruach hochmael, be thou my light! be that which thou art and thou shalt be, o ketheriel! tschim, assist me in the name of saddai! cherubim, be my strength in the name of adonai! beni- elohim, be my brethren in the name of the son, and by the power of zebaoth! eloim, do battle for me in the name of tetragrammation! melachim, protect me in the name of jod he vau he! seraphim, cleanse my love in the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

to have the same function. the kundalini is described as a coiled snake asleep at the base of the chakric tree. on page 12 of the introduction to tantra shastra, sir john woodroffe says: kundalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and half bindus (knots. when, after closing the ears, the sound of her hissing is not heard, then death approaches. 38 both the chakric tree (see figure 1.3) and the qabalistic tree of life (see figure 3.5 on page 89) have three structural channels. the centra

l be discussed in more detail in chapter three in the section on the nature of messianic appearance within the context of the mystical qabalah. finally, like every living tradition, the spiritual power of the transmission does not depend primarily upon the written documents, but in the b rakha (spiritual blessing) of perfect trees and the grace of the divine to quicken one s holy spirit" f" 2' 8 (ruach ha qodesh. mystical christianity has maintained a continuous lineage of known and mostly unknown saints and mystics over the centuries, who have faithfully passed on the essence of master yeshuvah s mystical spirituality. despite later distrust and suppression by pauline orthodoxy, mysticism flourished in the early church. master yeshuvah taught one set of teachings openly to the public, and

what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in chapter six. 2" 2' 8: 55 the qlifoth also correlate with the four letters yod y, heh h, vav v, heh h (and hence, we are formed in the image of elohim. the physical shell in the world of asiyah, infused with vital energy (xvr ruach; in chinese, qi; in sanskrit, prana, is called the nefesh (spn, and is represented by the lower heh h. the astral shell, called the geviyah (hyvg, is the embodiment of consciousness in the world of yetzirah (formation, and is represented by the vav v.26 the upper heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the world of b riyah (creation. the yod y cor

shell) gives control over the dream state and lower psychic states, and can afford such powers as astral projection, clairvoyance, precognition, and reading the earth s akashic record.25 the nefesh (physical body in the waking state of the world of asiyah) shuts out the bulk of information coming from the geviyah (astral body) because the nefesh vibrates at a much slower rate. the station of the ruach ha qodesh (holy spirit, causal body) in the sefirah beauty/last is normally experienced as deep sleep. the awakening of consciousness in the ruach ha qodesh in the world of b riyah is usually experienced as an ecstatic and exclusive experience of one s small face chosen ideal. in sanskrit, this experience is called ananda samadhi (bliss union) and salvikalpa samadhi (godwith- qualities union

f one s small face chosen ideal. in sanskrit, this experience is called ananda samadhi (bliss union) and salvikalpa samadhi (godwith- qualities union. this vision is often filtered through the astral senses of the geviyah in yetzirah, so that the form of the small face is actually seen and heard. since there is still' 8: h" 2: 2 2:e 8% separation between individual and divine consciousness in the ruach haqodesh, the individual is also aware of him/herself in this vision. the awakening of the ruach haqodesh generally liberates the soul from further incarnations of the geviyah. upon passing from the nefesh (i.e. dying from the physical body, the soul retains its separation and resides in ecstatic bliss at the feet of their beloved for the duration of the small face universe. through discrimi

ther up the tree. sefirah foundation/below is the point of departure from which we may either enter the psychic states by passing through one of% e2 2 e" 2' 8: h f e 2+ the gates into the side columns, or into higher states of consciousness by moving further up the central column. from sefirah foundation/below, the traveler on the way of hvhy elohenu moves through the gate of the gimel g into the ruach haqodesh (holy spirit qlifah) in sefirah beauty/last. sefirah beauty/last in the world of b riyah is experienced every night by almost all humans as deep sleep. in consciously passing through the gate of the gimel g, the awakening of consciousness in the ruach haqodesh in the heart sefirah beauty/last is accompanied by great bliss. the individuated consciousness sustains the constant and exc

the awakening of consciousness in the ruach haqodesh in the heart sefirah beauty/last is accompanied by great bliss. the individuated consciousness sustains the constant and exclusive experience of its chosen small face ideal. this vision often filters down through the astral senses of the geviyah, so that the chosen ideal is seen and heard. attachment to the bliss experience of small face in the ruach haqodesh must be renounced if the aspirant is to further ascend the tree. at that point, the experience may deepen further into the formless world of b riyah through sefirah beauty/last, or continue to move up the central column of the tree. the gate of the gimel g is a mirror upon which collects the residue of karmic impressions (san. samskaras) of many lifetimes. hence, in the beginning st

e, the process of mantric repetition clears this encrustation, whereby you can see the reflection of your higher self as your chosen ideal. the mirror may become clear. when you come to the experience of the watcher, keep chanting the name. fight the impulse to flee, and will yourself to go directly through it. in consciously going through the watcher, you move into the qlifah of the holy spirit (ruach haqodesh) in sefirah beauty/ last in the world of b riyah (creation. this is normally experienced as deep sleep. here, you can have the experience of ananda samadhi xbliss absorption in your small face chosen' 8: h" 2: 2 2:e 8% ideal. in this experience, as generally filtered through the astral senses of the geviyah, there is the exclusive vision of yourself at the feet of, so to speak, your

g g tnmt +5: 9 8) h+ g g trapt+ 8 6& 2 4 h% g" g xysm 0< e 5h 0- 0$ 1 2' 8: h" 2: 2 2:e 8) b 8) the following thesis applies the ideas of modern scientific cosmology to the qabalistic model of the work of creation (ma aseh b reshith. in extending his analysis to include the successive development of the natural forces, the work of the chariot mentor took the creative license of inserting the word ruach into the first verse, correlating it with the gaseous state of matter. the first line of torah b reshith in the format of the gan eden (garden of eden) torah as a continuous stream of letters is /rah tav,ymsh ta,yhlaarbtysarb one possible way to break this line into words is /rah_tav_,ym_(xvr)_sh_ta_,yhla_ arb_tys_arb in the beginning there was an explosion: 1 1. tyswarb (bara-shith: it crea

re the states of matter as energy, is subtracted from matter. these elements are produced in this order as the universe cools off: natural forces, plasmas, gases, liquids, and solids (note: in taoism, the chinese dragons are states of matter when heated) 8" 2 e% e= 3. sh ta (et ha-shin) plasma (i.e. ionized matter. when the plasma is heated sufficiently, it disperses as molecules in space 4. xvr (ruach: gases (note: ruach has been added to the text) 5 ,ym (mayim: liquids. 6 /rah tav (vuh-et ha-aretz: and solids. 7. and the solids were unformed, void, dark, on the face of the deep. these are the cold giant molecular clouds of the galactic disk. 8. and a wind (gas) of natural forces moves over the face of the waters. this is the density wave moving through the giant molecular clouds, causing

1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition of the aryan hindus. 38 woodroffe, sir john. introduction to tantra shastra, ganesh, madras, 1958. jivashakti is the energy of embodied consciousness. prana is the life force, synonymous with ruach in qabalah and qi in taoism. the hissing referred to in the quote is the sound of the nervous system. 39 woodroffe, sir john. chintamanistava (included in the serpent power, ganesh, madras, 1958. 40 rabbi luria s song of the sabbath has numerous verses, for which this is the refrain. this song is prominently found in most jewish prayer books. 41 virabhava means mood of the hero. in their pur

ord of torah b reshith, tysarb (buh-reshith lit. by the first. e "h 3 19 acharit or acharon (the last) is the final and fourth head of messiah. note: isaiah 41:4, i am the first and the last. i am he (hu. 20 torah b reshith 1:20. 21 ezekiel 1:14. 22 ezekiel 1:5. 23 sifra detzniyutha 4. 24 sefer yetzirah 4:10. 25 the nefesh corresponds to the sukshma sharira, the geviyah to the sthula sharira, the ruach haqodesh to the karana sharira, and the neshamah to the mahakarana sharira. 26 the hebrew word geviyah (hyvg) begins with the letter gimel g, which is the gate that connects sefirah foundation/ below to sefirah beauty/last in the world of yeztirah. the triad of letters yhv that follows the gimel g is the specific permutation of the name vhy that the sefer yetzirah ascribes as the seal of the

laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empowering the spirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritual teaching of ramana maharshi, shambhala, boston, 1972. e "h 4 30 4 this lurianic instruction for meditation is contained in chayyim vital s sha an ruach ha qodesh, cited in kaplan s meditation and kabbalah, p.96-97. 5 on an interesting side note, in old egyptian hieroglyphics, a verb root was made future tense by the addition of the glyphs equivalent to the letters yod heh. the ancient hebrew pastoral nomads had considerable contact with successive egyptian dynasties. based on the antiquity of the active trade routes, this contact could have

world to come. pingala (sanskrit: one of the two side channels on the chakric tree. corresponds to the column of the left on the qabalistic tree. pir (persian: title for the spiritual preceptor in sufism. pralaya (sanskrit: night: a solar night in which brahma sleeps. corresponds to the great flood in the torah. prana (sanskrit: vital energy: subtle energy responsible for all life. corresponds to ruach in hebrew and qi in chinese. prasadam (sanskrit: food that has been made holy by the touch of the divine; the ritual of offering food to the divine to make it holy. purusha (sanskrit: pure undifferentiated spirit. corresponds to the neshamah in the qabalah. qabalah (hebrew: receiving, acceptance, hearing: direct perception of and communion with the divine. the mystical system at the root of

on the sufi tree. corresponds to the sefirah kingdom on the qabalistic tree, and the muladhara chakra on the tantric tree" 4 qalbiya latifa (arabic: the solar plexus center on the sufi tree. corresponds to the sefiroth victory/south and glory/west on the qabalistic tree, and the manipura chakra on the tantric tree. qi (chinese: vital energy: subtle energy responsible for all life; corresponds to ruach in hebrew and prana in sanskrit. qlifah (hebrew: shell, pl. qlifoth: shell of embodied existence corresponding to a respective qabalistic world or plane of existence. qwan yin (chinese: principal name of small face as the divine mother in taoism; chinese adaptation of chen re zig as a feminine deity. reshith (hebrew: the first: one of the four celestial heads of messiah associated with the m

existence corresponding to a respective qabalistic world or plane of existence. qwan yin (chinese: principal name of small face as the divine mother in taoism; chinese adaptation of chen re zig as a feminine deity. reshith (hebrew: the first: one of the four celestial heads of messiah associated with the manifestation of the small face universe; name for the throat sefirah in the sefer yetzirah. ruach (hebrew: spirit, vital energy: term used in the sefer yetzirah to denote both the pervasive consciousness of elohim, and for the vital animating energy corresponding to prana in sanskrit and qi in chinese. ruach haqodesh (hebrew: holy spirit: the shell of embodied existence corresponding to the world of b riyah; bliss body. small face as the many. ruhiya latifa (arabic: the throat center on

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

t hundred years of the christian era the "new religion" seems to have contained much of the spirit of the ancient philosophy. by several of the early christian sects, the second person in the trinity was female, as was also the holy ghost. in a "fragment of a gospel preserved by st. jerome, and believed to have been from the original aramaean gospel of st. matthew, with additions, the holy ghost (ruach, which in hebrew is feminine, is called by the infant savior 'my mother, the holy ghost"[142 [142] barlow, essays on symbolism, p. 135. the mission of christ was that of a regenerator of mankind, an office which had been symbolized by the powers of the sun. he was to restore that which was lost. he attempted to teach to the masses of the people the long neglected principles of purity and pea

GILBERT THE MAGICAL MASON

.thehumansoul is again conceived of as distributed throughseveraldistinct forms of conscious manifestations related to thesetensephiroth: the precise allotment which i have received i amnotat liberty to disclose;butthe several kabalistic treatises give several groupings which are all relevant one to the other, the most usual one being a triple division into nephesh, the passions referred tomakuth;ruach themind,reason,andintellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah the spiritual aspirations associated with the supernal triangle. frequently quoted kabalistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphere

ble to the sephiroth. to explain these fully would take too long, and would cumber you with obstruse words, a jargon to those who are unused to them: one system will suffice as an illustration. from yod,thejeof jehovah, comes the highest overshad255 owing of the divine, comparable to the atma. fromhe,the ho of jehovah, comes neshamah, the buddhi, the spiritual soul. from yay, thevofjehovah, comes ruach, the manas, intellect and mind. from the finalhe,theahof jehovah, is derived nephesh, the kama of the theosophist, the appetites and passions. these are all implanted in the astral shell, which moulds the physical body. these four principles function in chief upon the four108themagical masonworlds, divine, moral, intellectual and emotional respectiv255 ely: and either of these essences may d

fol.cxx,cap. 3) of samael it is said that it is dangerous to mock him, zoharii.237, b. brody edition. also that he is related to semol, the left or evil side of man, and to blindness to good, that is some; he is also sam hamrnoveth, a deadly poison.136themagical masonsamael is also called: yetzer-ha-ra, a corrupt nature; melekh ha mareth, angel of death; nachash ha kadmoni, the old serpent; also ruach hattuma, the unclean spirit; leviathan the crooked serpent; azazel, the goat; ha shur, the ox; hakkelef, a dog, a hog; an ass, chamor; seir issim, a hairy goat: oref, a raven; edom, danger; kez col bazar, the end of all flesh, and seraph meosef, the fiery flying serpent. there are also many names relating to him to esau, and to edom: such are sharo shel esau, prince of esau; memunneh de esau

s in the books of leviticus and numbers considered this word, so typical of the living energy, to mean 'dead body (lev. xix. 28,xxi,1;numbers v.2,ix.6,xix,11.)thehebrew word nephesh then is variously allotted to body; possiblytoastral form; to prana, or life; to kama; and probably to buddhi also, at least parkhurst says it is applied to the 'spiritual soul .thenext problem is supplied by the word ruach, ruch, this is a hebrew root, and may mean either he breathed, or air, wind, breath, or space.itis applied in an indefinite way to man, and is also a very distinct title of divinity; in the compound formof'ruachelohim, which seemstohave really meant 'the spirits of the gods, male and female, it is translated 'the spirit of the living god, the 'divine spirit, and is used at times very nearly

indefinite way to man, and is also a very distinct title of divinity; in the compound formof'ruachelohim, which seemstohave really meant 'the spirits of the gods, male and female, it is translated 'the spirit of the living god, the 'divine spirit, and is used at times very nearly as the theosophist uses the word atma, our highest conception. calmet, the author of thebible dictionary,remarks that 'ruach' means spirit, and may be:1.thethird person of the trinity. 2. breath of animal life. genesis vii. 12; numbers xvi. 22; jobxii.10. 3.therational soul capable of choosing eternal happiness. 4.thewind. 5. an angel, demon, ghost, or soul, asi.samuel xvi. 14. 6.thebreath. genesis vi. 17. 7.thedisposition of mind, as in numbers v. 14,'thespirit146themagical masonof jealousy; and in isaiahxi.2, we

means spirit, and may be:1.thethird person of the trinity. 2. breath of animal life. genesis vii. 12; numbers xvi. 22; jobxii.10. 3.therational soul capable of choosing eternal happiness. 4.thewind. 5. an angel, demon, ghost, or soul, asi.samuel xvi. 14. 6.thebreath. genesis vi. 17. 7.thedisposition of mind, as in numbers v. 14,'thespirit146themagical masonof jealousy; and in isaiahxi.2, we find ruach meaning alternately the 'spirit of thelord',of 'wisdom, of 'understand-ing, of 'counsel, of 'might, and of 'knowledge. this confusion is fatal to any clear conception of meaning. we must so often be in doubt whether in any case ruach is to mean the respiratory air, or the divine influx. compare daniel vii. 2 'thewindsof heaven. daniel iv. 8 'thespiritof the holy gods. daniel vii. 15 'my [hum

of 'knowledge. this confusion is fatal to any clear conception of meaning. we must so often be in doubt whether in any case ruach is to mean the respiratory air, or the divine influx. compare daniel vii. 2 'thewindsof heaven. daniel iv. 8 'thespiritof the holy gods. daniel vii. 15 'my [human]spiritwas grieved. hosea ix. 7 'the man that hath thespiritis mad. while in1.samuel xvi. 23, we have first ruach elohim, translated 'evilspiritfrom god was upon saul, and later in the verse 've ruach le shaul' becomes 'saul wasrefreshed'.in esther iv. 14, ruach becomes'enlargement'.in chapter iii. of ecclesiastes there are notable uses of the word ruach as a human principle: in verse 19, speaking of man and beast, are the words 'they have all onebreath'-ruach255and in verse 21, who knoweth thespiritof

'saul wasrefreshed'.in esther iv. 14, ruach becomes'enlargement'.in chapter iii. of ecclesiastes there are notable uses of the word ruach as a human principle: in verse 19, speaking of man and beast, are the words 'they have all onebreath'-ruach255and in verse 21, who knoweth thespiritof man that goeth upward, and thespiritof the beast that goeth downward to the earth; herespiritis in each case 'ruach. in the context alsoitis stated 'that which befalleth the sons of men, befalleth beasts 'as the one dieth so dieth the other. but orthodoxy denies an immortal soul to beasts,butgrants it to man. is the wise solomon then a fool? or does orthodoxy desert the wise solomon?ifthe ruach of those passages be the human soul, then animals have it also;paceshelomoh; or else ruach is a name here for so

from this comes the wordtbnh,'tebunah, which has been for centuries used to mean the understanding, intellect, and the mind-consciousness, this occurs in the old testament in the verbal form'tetebunnu'orttbnnu,i.e,'shall understand it perfectly, and in exodus xxxi. 3, we read 'i have filled bezaleel with the spirit of god, in wisdom, in understanding and in knowledge, these words are respectively ruach elohim, chokmah the second sephira, tebunah, and daath.theword 'understanding' occurs more often in the english bible than any other word meaning one of the human principles.thehebrew wordlb,pronounced 'laib, is related in meaning to the brain and mental powers, although often in dictionaries translated 'heart' in the symbolic sense of the affections and mental passions.theword 'laib' is der

pented thelordthat he had made man on the earth, and it grieved him at hisheart'.themindof man in one case, themindof the creator of man in the second. and again in psalm vii. 10,'myshield is with god, which saveth the upright inheart',here 'laib' is clearly used in reference to the reasoning mind. i give here examples of the varying meanings of the bible word 'mind: in genesis xxvi. 35, ruch or 'ruach, and deuteronomy xviii. 6, npsh 'nephesh, the english word'mind',applies to the heart, the physical organ. in psalm xxxi. 12,lb,'laib, and isaiah xlvi. 8, lb 'laib, it means memory. in proverbs xxi. 27, it infers design. in isaiah xxvi. 3, it is imagination. in genesis xxvi, 35, ruach is translated a 'grief of mind .150themagical masonin deuteronomy xviii. 6, nephesh is translated 'all the d

xxvi. 3, it is imagination. in genesis xxvi, 35, ruach is translated a 'grief of mind .150themagical masonin deuteronomy xviii. 6, nephesh is translated 'all the desire of his mind. ini.chronicles xxviii. i, we have 'perfect heart and willing mind' translated from the words nephesh and laib. in daniel v. 20 'when his heart was lifted up and his mind hardened in pride, heart and mind are laib and ruach. shekal, shkl, is given by the dictionaries as 'understand255 ing' has has been used for intellect, mind: it is a root word also, meaning 'understood. this is given as the equivalent to the latinintelleetus,the intellect ofaman;the perceiver, fromintelligere,to perceive. then lastly there is the word binah -understanding;this also is used to express the mind. this is the title of the kabalis

nimal passions. such arepsuche,'soul, nearly always corresponding to nep255 hesh, that is kamic energy: it is from a root meaning 'to breathe'.pneuma,translated 'spirit' in the dictionaries: this is from a root also meaning 'to breathe, and is, commonly, breath and life; but curiously is also specially aplied to thehighspiritual conception of the holy spirit- the divine breath, just as the hebrew ruach, as mentioned earlier, is at times breath of life- at othersittouches the other extreme of meaning, the divine spirit, the spirit of the elohim of life.thumosis the animal soul in the homeric poems, and in the bibleitrefers to passions, often eviland of low nature. turning to the latin version of the bible, we find acloseradherence to meaning in the several words employed to specify mind. th

ons, often eviland of low nature. turning to the latin version of the bible, we find acloseradherence to meaning in the several words employed to specify mind. the chief words referring to the mental and passionalprinciples areanima,animal soul, kama.animus,human soul, lower manas.mens,the intellect, higher menas.spiritus,an afflatus from above, spirituality, the higher aspirations; like the high ruach of the kabbalists, and symbolic more nearly of our theosophical conception of atma-buddhi. there was a difference recognised even in common conver255 sation in ancient rome between the higher and the lower minds, between 'buddhi manas' and 'kama manas, between the manasic element of the triad and the kamic element of the tetrad- note the roman use of the two words,animaandanimus,from one roo

n is a summary of the types of opposition, the firsts and the lasts in greek, roman and hebrew letters. rosicrucianism again develops the tetragrammaton in its religio-physical conceptions, and inri which shines in burn255 ing letters on the cross of the jesus who was christ, or holy, becomes alike 'igne naturae renovatur integra 'nature by fire is renewed in its integrity, and also 'iamin, nour, ruach, iaberschah 'water, fire, air and earth, which again are the yetziratic mothers [hebrew: mem, shin, aleph, and malkuth on the plane of assiah and matter.[text of an instructional paper for golden dawn members, preserved amongst the papers of the revd w. a. ayton.]17.the number fourin relation with the world and mananyone who has a literary turn of mind and possesses leisure time may very wel

y. the romans spoke of corpus the body, vita the life essence, animus or mens the mind, and anima the soul: the greeks recognised several principles, such as the psyche the soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated a complex scheme of human principles; guph body, with the tzelem shadow; nephesh life, with the ruach animal soul; neshamah human soul, and yechidah or chiah the divine emanation inspiring the man. they related the human personality to the letters of the divine name, yod, heh, vau, heh, the tetragrammaton which we call jehovah.itis not proposed to consider this subject any further on this present occasion, but rather to refer to several analogies and allied symbols which call for notice when

rmanas soulnousmenssoulisoulman1psuche animakamaanimal soulthumosvita prana bios pneuma linga eidolonumbrasarirabodybody bodysthula soma corpus sariraofmanhebrew kabalistic egyptian emblems.,atziluth an axe of green jade, yechidah yod kether neter a god or deified manira shining form (but briah may be good or bad) neshamah khou heh ph bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark or hidden sekhem one, or power of the god ka, the personality; man with tzelem arms up. a shadowmkhaibitform-afan malkuth heh assiah guph khat a limp dead fishfinalmaterial man28. man's blood

GNOSTIC HANDBOOK

a cost and together they end in a battle against the underworld until the completion of the tale. though there are many modifications of this tale, it is the story of the spark of god within man. mans true self is caught in the coils of earth and is lost in the consciousness of matter. the nature of the spirit-spark within man is that of being a seed, god in potential. in hebrew it is called the ruach and interestingly, one definition offered of the ruach is sophia. so, here we have an israelite version of the classic tale. the spirit of god in man is a spark, a seed of light, it is caught in matter and crying out for salvation. the logos embodied in jesus answers the call and through great suffering offers salvation. but it is not that simple, for while sophia still lives in the world sy

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

lectro-magnetic extension of the higher bodies with no related physical form. the nephesh the nephesh is roughly defined as the instinctual bodies. it can be divided into upper and lower forms and these could be related to the astral and the etheric bodies. these levels are the energy fields which invigorate and control the physical and psychic organism and relay commands from the mental complex (ruach. gnostic theurgy page 45 the ruach the ruach is the mental complex or mind. in the understanding of modern psychology it represents all facets of psyche, from the unconscious right through to the rational or conscious mind. it includes the personality and all its related characteristics. the chiah and neschamah as deeper facets of the ruach, the chiah and neschamah form the unconscious frame

to the animus and anima of jungian psychology and represent the deepest levels of the personal unconscious, where the dualities of force and form, male and female and body and mind originate. the yechidah the yechidah is the immortal part of man, which in his fallen state does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau. guph. physical body. assiah

generated state. accordingly, his yechidah or self became powerless, locked in a fallen vehicle and could exist only as a spark of light- a potential. the only way to reactivate this self is by the application of the mysteries found on the path of transfiguration. this transfigurative process involves a spiritual technology whereby man is reborn through the power of the treasury of light, and the ruach is united with the re-awakened yechidah. the yechidah, using the energies of the ruach and nephesh is re-developed, and the true self is revealed. the mixed impersonal current which invigorates the fallen system is transmutated, and the individual manifests as an eternal, discrete, identity reflecting the glory of the pleroma. so, yes man is mortal, but there is hope, there is an opportunity

ven bodies of man the self the self only exists only in potential, it remains embryonic until awakened by transfigurative processes. it is the pneumatic light spark that is caught in matter. the theosophical and rosicruican structure of man four bodies. seven bodies seven bodies (theosophy (rosicrucian. yechidah. supreme self. higher forms of being. yechidah. mediator self. higher forms of being. ruach. spiritual soul. divine spirit. ruach. higher or intuitive soul. life spirit or higher thought. nephesh. instinctual body or prana. lower thought. nephesh. astral body desire body (three aspects. guph. physical body. dense& vital body. fig 12 gnostic theurgy page 48 the mediator self this is the form which is the mediator operating between spiritual soul and the true self. it is the mechanis

a/animus. monadic. atziluth. collective unconscious. spiritual. briah. collective unconscious. intuitive. briah. personal unconscious. mental. yetzirah. rational mind. emotional. yetzirah. cellular consciousness. physical. assiah. seven bodies levels of the psyche. hebrew titles. self. self. yechidah. mediator self. anima and animus. neschamah& chiah spiritual soul. collective unconscious. higher ruach. psychic soul. collective unconscious. intermediate ruach. animal soul. personal unconscious. lower ruach. astral body. rational mind. nepesch. physical body. cellular consciousness. guph (these correlations are from a lower octave of interpretation. on the higher levels the mediator self and self are way beyond the mind. fig 18 fig 19 gnostic theurgy page 72 alien land. however, as the self

similar meaning in the kabbalistic systems. the characteristic of the city is death. it is the centre of warning and echoes either power or destruction. a further characteristic of this city is that it is a city whose glory has passed away, this emphasises the role of this centre concerning the transformation of the mind. the voice or logos is also indicated by the throat and hence the old mind (ruach) must pass away and the new mind must be formed through the power of the logos. the commendation to the church is that there are a few who have not defiled the mysteries. this is a clear message that only a small number can really use this centre correctly and transmute the psyche and achieve communion with the logos. the counsel and warning is hold fast and watch. it is clear and precise, t

this is found in the ancient egyptian and gnostic systems, it is in the secret word iao. this formulae can be understood in terms of the old egyptian myth of the death of osiris and hence we have isis, apophis, osiris. in the gnostic pantheon we can find a similar interpretation but with o being used to represent oen or aeon, the term used for a gnostic theurgy page 108 i yam water n nour fire r ruach air i yebeshah earth fig 27 i yod virgo the hermit n nun scorpio death r resh sun the sun i yod virgo the hermit. fig 28 the formula of iao isis is the i isis is nature, the fallen world, whose husband osiris (the soul locked in matter) is murdered by apophis is the a apophis. apophis is the destroyer, scorpio- the dark lord and tempter. after osiris is murdered, isis searches and finds all

ssessions, but you must have no other gods, but the lord of wisdom, and your sole aim must be to reach the treasury of light. now when jesus heard these things, he said unto him, yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. luke 18:22 developing this thought we need to consider the role of the mind (ruach) and the emotions (nephesh) in our lives. for most of us, prior to entering the path, our lords are either the mind or the emotions. yet on the spiritual path this cannot be so, the mind is a good scribe but a bad master, the emotions and the body are excellent followers but rotten leaders. the new self which is awakening must take gnostic theurgy page 136 control of the body("put your house

of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse to allow us to live in the present, replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard, and we become lost within our internal fallen worlds. at the same time, the old ruach (mind) and nephesh (emotions) are also false gods, for their place is in submission to the awakened self (true self) not in domination of it. the structure of the true man is like a chariot, the body is the chariot itself, riding in it is the true self, the mind is the reins and the horses are the emotions. only when these constituents are in their rightful place does the chariot travel in t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passin

GOLDEN DAWN RITUALS E

t meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small do

GOLDEN DAWN RITUALS U1

to that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zod

hat is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from the members, and therein as a receptacle of influences, are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which temperate the blood as the wind does the waves of the sea the mephitic impuriti

sea the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea under a calm, does putrefy and become mephitic. the heart is the great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in

articular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher will is reflected

he action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the r

above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not

ir, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh nor whether it goeth. so is everyone that is born of the spirit" the air, the ruach, permeatith the whole physical body, but its concentrated influences are about the heart. yet, were it not for the boundary force of hmkj and hnyb above of the sphere of sensation surrounding it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in

nd the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one h

generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in trapt. dwsy is the lowest of the sephiroth of the ruach, and representeth "fundamental action" it, therefore, governeth generation. in dwsy, therefore, is the automatic consciousness or the simulacrum of the will. this automatic consciousness is to the nephesch what the tud action is to the ruach. thus, there being a simulacrum or reflection of the heart and vital organs in the parts governed by dwsy, if the consciousness of trapt be given unto t

r reflection of the heart and vital organs in the parts governed by dwsy, if the consciousness of trapt be given unto this wholly, it shall pave the way for disease and death. for this will be the withdrawing of the vital forces of the name, which are in the citadel of trapt, to locate them in dwsy, which is a more easily attacked position. for the automatic consciousness is the translator of the ruach unto the nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material bo

py of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sensual contemplation of beauty and lov

s trapt is expressed by, more or less, sensual contemplation of beauty and love of vital sensation. its dwh and jxn is expressed by physical well-being and health. its dwsy is by physical desire and gratification. its twklm, by absolute increase or dominion of matter in the material body. the nephesch is the real, actual body of which the material body is only the result through the action of the ruach, which by aid of the nephesch, formeth the material body by the rays of the ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shining through infinite worlds and darting its rays through the confines of space in this sphere of sensation, is placed a faculty e

beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shining through infinite worlds and darting its rays through the confines of space in this sphere of sensation, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the

us or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the

sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding from the radiation of this spiritual consciousne

o the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought a

GOLDEN DAWN RITUALS U3

gal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king

GOLDEN DAWN RITUALS U6

s (whence one danger of evil thoughts) ill-governed, penetrating the sphere of sensation and admitting another potency, either human embodied, or human disembodied, elemental or demonic. the first action of such a force is to flatter the lower will, until he shall have established firmly an entrance into the sphere of sensation, and thus shall cause a strain on the nephesch which shall render the ruach less concentrated. as soon as the ruach is sufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader, whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher

intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is o

GOLDEN DAWN RITUALS VENUSZAM16

in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirit

GOLDEN DAWN RITUALS ZAM1

rms descend. feel the light completely descend around you. vibrate "let the divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c

GOLDEN DAWN RITUALS ZAM11

sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of se

tiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search

GOLDEN DAWN RITUALS ZAM13

gn of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and through the concealed word, lvx, i have opened the tomb of the adepti (the bell rings twenty-one times) chief adept "fraters and sorors of the rosea rubea et aurea crucis, it is to the ends that we unseal our hearts which through the force of our ruach, we have allowed to become encased in matter. let us this day open the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for t

e sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote to the great work, and our triumphant and glorious return home unto the infinite light of the supernals" second adept "let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in excha

GOLDEN DAWN RITUALS ZAM16

idden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of

GOLDEN DAWN RITUALS ZAM2

presenting the \yhla jwr, placed within the center of the name hwhy. it has also been interpreted as: igne natura renovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" j.s.m. ward, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apo

GOLDEN DAWN RITUALS ZAM21

sibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of pr

GOLDEN DAWN RITUALS ZAM22

ise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mysteries, not u

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

on s key contribution, however, was his extraterrestrialism series published in saucer news, which postulated that ancient documents, including the old testament, were really specific accounts of extraterrestrial visitations. a linguist of great talent, he postulated that many biblical passages had been mistranslated, especially when aramaic texts were mistaken for hebrew. for example, the phrase ruach elohim usually translated spirit of god or wind of god may actually refer to a specific form of energy used by a race of extraterrestrial beings. rabbi ibn aaron anticipated the chariots of the gods idea by many years, and was far more literate in his exposition than anyone in the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early o

KNOWLEDGE LECTURE ONE

leted the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles

KNOWLEDGE LECTURE THREE

which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzira

LAITMAN M BASIC CONCEPTS IN KABBALAH

the universe! there are two parts to kabbalah: revealed and hidden. both constitute the creator s thoughts. kabbalah is like a rope thrown from above to a drowning person in a sea of egoism. by observing spiritual laws, a person prepares for the second, main stage when the one who observes and the one who obliges spiritually merge. those who observe spiritual rules go through five levels: nefesh, ruach, neshama, haya, and yechida. each level consists of five f r o m t h e a f t e rwo r d t o t h e z o h a r 47 sub-levels, which are then divided into five additional sub-levels. in all, the ladder of spiritual ascent, or closeness to the creator, consists of 125 steps. the five main steps of this ladder are called worlds. their sub-levels are called partzufim, which consist of sefirot. all t

ssisted by an anti-egoistic screen whose intention is to bring joy to the creator, and by no means for us to receive for our own benefit. this work corrects and transforms egoism into the desire to perform good deeds, as does the creator. in proportion to the annulled part of the egoism, we receive a soul of a certain level, a certain amount of light and pleasure consisting of five parts: nefesh, ruach, neshama, haya, yechida (nrnhy. as long as we retain the egoistic will to enjoy, egoism, we will remain detached from the creator, and even the tiniest particle of the soul cannot enter into our bodies. b a s i c c o n c e p t s i n k a b b a l a h 72 however, after completely destroying the ego and attaining the will to enjoy only for the sake of the creator (by becoming similar to him, our

f elements. the five worlds correspond to five sefirot: adam kadmon corresponds to sefirat keter, atzilut corresponds to sefirat hochma, beria to sefirat bina, yetzira to sefirat tifferet, and assiya corresponds to sefirat malchut. 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 75 the light (pleasure) that fills the worlds is accordingly divided into five types: yechida, haya, neshama, ruach, and nefesh (the abbreviation in the reverse order forms the word nrnhy. therefore, the world adam kadmon is filled with pleasure (light) called yechida; the world atzilut is filled with pleasure called haya; the world beria is filled with pleasure called neshama; the world yetzira is filled with pleasure called ruach; and the world assiya is filled with pleasure called nefesh (see table 1

tire structure of this first level. the soul then rises and dresses up in sefirat malchut of the world assiya, and one s entire body senses the corresponding light (pleasure) at that level. this light helps to advance further toward higher levels. just as the point of the soul s light of the nefesh level exists in our hearts at the moment of spiritual birth, so does the point of a higher level of ruach of assiya exists within the entire emerging level of nefesh of assiya. the same occurs at every level: after completely mastering a level, one passes to the point of the next, higher level. this is the only b a s i c c o n c e p t s i n k a b b a l a h 78 connection between the lower and higher levels, up to the highest. it is through this point that one can advance toward the creator. this

is meant only to correct the inanimate part of the body; hence it is called the light of nefesh. 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 79 tifferet is a more transparent filter than malchut; therefore, the portion of light that it passes from the creator to us is intended to spiritualize the vegetative part of the body. it is more intense than the light of nefesh and is called ruach. bina is more transparent than tifferet. it passes on the creator s light that is meant to correct the animate part of the body and is called neshama. hochma is the most transparent filter. it passes on the light to elevate the desires of the human level. it is called the light of haya and its power is unlimited. as already pointed out, if we have already attained the level of nefesh (with t

passes on the creator s light that is meant to correct the animate part of the body and is called neshama. hochma is the most transparent filter. it passes on the light to elevate the desires of the human level. it is called the light of haya and its power is unlimited. as already pointed out, if we have already attained the level of nefesh (with the help of kabbalah, the point of the next level, ruach, already exists within us. if we continue applying the method of kabbalah to fulfill the spiritual laws, we will acquire the vegetative level of the will to enjoy, which rises and dresses sefirat tifferet of assiya. this provides a more powerful light ruach corresponding to the vegetative level of the body. just as plants in our world, compared to the inanimate, are capable of personal movem

rises and dresses sefirat tifferet of assiya. this provides a more powerful light ruach corresponding to the vegetative level of the body. just as plants in our world, compared to the inanimate, are capable of personal movement, a person at the beginning of the spiritual development experiences the awakening of spiritual movements and spiritual forces. also, as one completely attains the level of ruach, the point of the next level of neshama already exists within that person. by studying the secrets of kabbalah, one spiritualizes the animate level in one s desire. when building the entire vessel, one rises and dresses sefirat bina of assiya and receives the light of neshama from it. in this case, a person is called a pure animal (cleansed animal, because of the purified animate part of the

built. once having completed the creation of the corresponding desire at the human level, we can acquire the ability to feel other people s feelings, and to know others thoughts. the received light (pleasure) differs from that of the previous level just as a person in our world differs from an animal. yet, these five levels are merely the pleasures of nrnhy of the world assiya, i.e. nefesh. even ruach is absent in it because ruach is the light in the world yetzira, neshama in the world beria, haya in the world atzilut, and yechida in the world adam kadmon. however, that which exists in the general is also present in each part of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, inanimate level of nefesh

a in the world beria, haya in the world atzilut, and yechida in the world adam kadmon. however, that which exists in the general is also present in each part of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, inanimate level of nefesh. in the world yetzira these five types of light exist at the general level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the world atzilut it is the nrnhy of the level of haya, and in the world of adam kadmon, it is the nrnhy of the level of yechida. the difference between the worlds is like the difference between the levels of nrnhy in the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world

the pleasure guiding it also consists of five types of the light of nrnhy. it follows that even the light of the spiritually inanimate level in the world assiya cannot be reached without these four kinds of attainment. no one can be dismissed from studying kabbalah and observing the spiritual laws by means of thought for the good of people and the creator. no one, either, can attain the level of ruach or the level of neshama without studying the secrets of kabbalah. our generation is still immersed in darkness. however, the reason for this is clearly the general decline of faith, and particularly the decline of faith in the wisdom of the sages. the most obvious example of this decline is today s books on kabbalah, which are teeming with materialized descriptions. hence, a need arose for a

ht that fills them. the first group (higher sefirot) appears first: hochma, bina, daat, albeit these are filled with a small light. this 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 zoh

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

known as the "body" when we are under its influence, we sense that it is spiritually dead. thus, we "kill" the body by departing from it in five stages, from the simplest stage to the most egoistic stages. inner qualities and outer aspects- 193- for those egoistic desires we manage to resist, we receive the light of the creator. in this manner we sequentially receive five types of light: nefesh, ruach, neshama, haya and yehida. the stages of our spiritual elevation include: 1. the pursuit of the egoistic pleasures of this world. we may finish our lives without leaving this stage, unless we begin to study kabbalah. then we will proceed to stage 2. 2. the recognition of egoism as harmful to us, and evil, followed by our renunciation of its use. precisely at the center of our egoistic desire

LAITMAN M THE KABBALAH EXPERIENCE

hich light fills malchut- is it one light or five lights? a: malchut (the soul) is divided in five parts (from fine to coarse: keter, hochma, bina, zeir anpin, and malchut, in ascending order of the power of the will to receive. the strongest desire takes the last part v the malchut of malchut. these desires receive with five pleasures v lights that fill them respectively: yechida, haya, neshama, ruach, nefesh. malchut is divided into five parts in a reversed order, from coarse to fine: still, vegetative and animate, speaking and godly. hence, the strongest will to receive (the malchut of malchut) is called still, and is filled by the dimmest light, in the level of still, the light of nefesh (nefesh of nefesh. in the spiritual worlds is a law called the opposite value of lights and vessels

LAITMAN M THE PATH OF KABBALAH

in our world, the seeker wants nothing but to lie inside the maternal womb, inside a higher partzuf that will raise the developing spiritual seeker. after that, the embryo takes nine months to develop its own nine sefirot in malchut, from nefesh of nefesh (keter of malchut) to yechida of nefesh (malchut of malchut. at this point, the fetus is born and acquires a vessel of hochma with the light of ruach (nrnhy of ruach) with aviut aleph (1st degree coarseness. this period is called infancy and lasts two years, or twenty-four months. in infancy, the partzuf attains a state called katnut, or galgalta and eynaim, a complete screen in first-degree coarseness. the infant is different from the embryo in that the embryo wants nothing, but the infant sucks the light with its own independent desire

t with him, and enjoy ourselves because we want to please him. we have a sufficient screen for this degree that protects us from receiving for ourselves. that state is called the world of assiya. then, as a result of our studies and the additional efforts we make, we acquire a screen over a greater amount of egoism, that of aviut aleph (first degree of coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing a larger sum of money, say $1000. in such a case, we pass from the world of assiya to the world of yetzira. in the same way, when acquiring a screen for the second degree of coarseness, we ascend from yetzira to beria. by passing from one world to the next, the curtain falls off the previous world and instead we place over

cial property, a remedy) in the correct practice of "torah and mitzvot: a person receives a spiritual power that leads to an equalizing of wills with the creator. however, this power will only be revealed in one who practices "torah and mitzvot" not to receive a personal reward, but to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. these five degrees are attained from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in total 125 degrees from this world to the top of the ladder. by practicing torah and mitzvot in order to bring contentment to the creator, a person slowly merits and attains (degree by degr

t (the fourth phase) gets its light from the corresponding phase: behinat shoresh (the root phase) in behina dalet gets light of yechida (the highest light) from behinat shoresh. behina aleph (first phases) in behina dalet gets light of haya from behina aleph. behina bet (second phases) in behina dalet gets light of neshama from behina bet. behina gimel (third phase) in behina dalet gets light of ruach from behina gimel. behina dalet (fourth phase) in behina dalet gets light of nefesh from behina dalet. only behina dalet in behina dalet feels that her will to receive pleasure is really hers. therefore, only this behina is regarded as a creature. the other preceding phases in behina dalet are desires that behina dalet gets from behinot shoresh, aleph, bet, and gimel. the desires in her prec

ops receiving, the light withdraws from all of them, because all five behinot (plural for behina) are in fact one vessel, the tip of the yod, yod, hey, vav, hey( after the restriction, when malchut receives the five lights through the screen, they still go inside the same five parts of malchut. the order of the entrance of the lights into the partzuf runs from the smallest to the greatest nefesh, ruach, neshama, haya, yechida hence the name nrnhy (pronounced naranhay. c h a p t e r 3. 8 e n t r a n c e a n d e x i t o f l i g h t s i n t h e pa r t z u f the five parts of malchut are called behinot shoresh, aleph, bet, gimel, dalet. after the restriction, when those parts receive lights through the screen, they are called sefirot, because the light shines in them (sapir means illumination

irot, because the light shines in them (sapir means illumination in hebrew. therefore, from that stage on they are referred to as sefirot. shoresh keter. aleph hochma. bet bina. gimel za (zeir anpin. dalet malchut. 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 175 the reshimot (plural for reshimo) from the withdrawing lights are called otiot. once the five lights nefesh, ruach, neshama, haya, yechida have withdrawn from the five sefirot keter, hochma, bina, za, malchut, there remain five reshimot, or otiot: tip of the yod, yod, hey, vav, hey( later on, we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information abo

hat explain how to attain the purpose of our lives, while living in this world, so that we do not have to return to it time after time and suffer again and again from this empty, purposeless life. a partzuf consists of ten sefirot: keter, hochma, bina, zeir anpin, and malchut. expressed in letters it would be: yod hochma, hey bina, vav zeir anpin, hey malchut. but the degree of a partzuf (nefesh, ruach, neshama, haya, and yechida) is not clarified by the name havayah. the letters of havayah make up ten sefirot, the skeleton of the vessel. they explain the state of the empty vessel, without the upper light. the degree of the vessel is determined by the power of the screen. the screen fills up the ten sefirot of havayah with lights. the screen can fill up the vessel with the lights of nefesh

ach, neshama, haya, and yechida) is not clarified by the name havayah. the letters of havayah make up ten sefirot, the skeleton of the vessel. they explain the state of the empty vessel, without the upper light. the degree of the vessel is determined by the power of the screen. the screen fills up the ten sefirot of havayah with lights. the screen can fill up the vessel with the lights of nefesh, ruach, neshama, haya or yechida. the amount of light in the vessel determines its degree. there are actually only two lights: the light of hochma (wisdom) and the light of hassadim (mercy. the sign for hochma is the letter yod, and the sign for hassadim is hey( a. the degree of yechida (keter) is written as havayah without any filling: yod, hey, vav, hey( 10+5+6+5 =26. b. the degree of haya (hochm

b. hence partzuf hochma is called ab" c. the degree of neshama (bina) is havayah filled with hey, except that in the letter vav it is filled with aleph and in the letter hey, it is filled with yod: yod-vav-dalet (10+6+4+ heypa 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 191 yod (10+5+ vav-aleph-vav (6+1+6+ hey-yod (10+5= 63, or pronounced in letters: sag" d. the degree of ruach (zeir anpin) is havayah filled with hey, but only the letter vav is filled with aleph: yod-vav-dalet (10+6+4+ hey-aleph (5+1+ vav-aleph-vav (6+1+6+ hey- aleph (5+1= 45, or pronounced in letters: ma" e. the degree of nefesh (malchut) is havayah filled with hey, except in the letter vav which remains without any filling: yod -vav-dalet (10+6+4+ hey-hey (5+5+ vav-vav (6+6+ hey-hey (5+5= 52, or

nsequently, adam ha rishon is always inside the worlds of bya. 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 221 the worlds of bya were created standing at avi, and continued down to the chazeh of the place of the world of yetzira, with adam ha rishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the lights of nefesh, ruach, neshama (nrn. adam ha rishon received additional lights nrn de atzilut, because bya were in atzilut. the state of the worlds at the time of the birth of adam ha rishon is called the erev shabbat (friday morning. then, by an awakening from above, the worlds rose one degree (meaning ten sefirot) along with adam ha rishon, so that the end of bya rose along with adam ha rishon to the chazeh of

well. they consist of weaknesses and stand opposite bya. because of that, bya are clear of any will to receive and are therefore t h e pa t h o f k a b b a l a h 222 named the holy bya. their opposite worlds are therefore named the impure bya. the impure worlds (shells) are called: esh mitlakachat (erupting fire) opposite the world of beria. anan gadol (great cloud) opposite the world of yetzira. ruach se ara (stormy wind) opposite the world of assiya. after the sin, partzuf adam ha rishon broke into 600,000 pieces. the pieces continued to break (the torah describes them as the killing of abel, the flood, babylon, and more. consequently, all that was left of partzuf adam ha rishon were fragments with a will to receive in order to receive, with just a spark of light. these parts with sparks

balah students. there is yet another shell, called klipat noga (the noga shell. it consists of a mixture of good and evil. the term, mixed, indicates that when this shell receives light, it receives it in the good part, but immediately passes it to the evil part. the correction of the entire reality concentrates solely on the correction of the noga shell: to detach it from the three impure klipot ruach se ara, anan gadol, and esh mitlakachat that it is connected with in the evil part, and join it with the good part to holiness, to atzilut. c h a p t e r 3. 2 0 t h e r i s i n g o f t h e wo r l d s the real place of all the worlds is the phases before the sin: zeir anpin occupies the place of arich anpin; malchut, the place of avi; beria, the place of yeshsut; and yetzira stands in the pla

ided into a partial state that the creature has already attained by acquiring a certain degree in the spiritual world. a part of the perfection that is not yet attained, and since the creature does not receive the entire light, but limits the amount it receives, the partial light received is measured against the light of ein sof. the measurement unit that is used is the five lights nrnhy (nefesh, ruach, neshama, haya, and yechida. adam kadmon: this is the first and the highest of the spiritual worlds. since all the other worlds are lower than adam kadmon, they descend from it. thus, it is obvious that the properties received from the light, transmitted through it from the world of ein sof, also contain the properties of the world of adam kadmon. otiot (letters: otiot are vessels. the light

h a spiritual vessel of identical attributes to those of the upper light and filled with light. the creation process of the soul begins with a spiritual degree called rosh hashanah. the next correction 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 th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

th of creation which is manifest throughout the entire universe, in the life of man with its cycle of existence from childhood through manhood to old age, and in nature with its alternations of day and night and the rhythmic flow of seasons. in this connection it is of interest to note how many words denoting spirit in different languages primarily mean breath- spiritus in latin, pneuma in greek, ruach in hebrew, atma in sanskrit. it is this divine breath, the holy spirit, the creative fire of god, whom we especially invoke in the degree of the h.r.a. 771. within the circle the triangle is placed, teaching us that god, though one in essence, manifests as a trinity- power, wisdom and love. the divine will is the centre of the circle resting in itself in eternal and unchanging peace; the div

vine as form seem a duality, even though they are but manifestations of the one eternal god. this interplay or apparent duality in the universe is also symbolized by the cross, which thus becomes the emblem of the fourfold name of god. amongst the medieval rosicrucians the four arms of this cross were taken to symbolize the four elements, water, fire, air and earth, called in hebrew iammim, nour, ruach and iabescheh, corresponding yet again to the four beasts about the throne of god, symbolized for us by the four great banners of the order. 773. since thus we learn that all life is the divine life, it follows also that the brotherhood of that life is in truth universal, and is by no means confined to the human species. not only is every man our brother, of whatsoever race, colour or creed

LIBER 777

layratas satariel 4 qdx tzedeq sphere of jupiter (2) hlksug gha agsheklah 5 \ydam madim sphere of mars (3) bjlwg golachab 6 cmc shemesh sphere of sol (4) wryrgt thagiriron 7 hgn nogah sphere ofvenus (5) qrz bru a arab zaraq 8 kbwk kokab sphere of mercury (6) lams samael 9 hnbl levanah sphere of luna (7) laymg gamaliel 1010 twdwsy \lj cholem yesodoth sphere of the elements (7) tylyl lilith 11 jwr ruach air [elements. see col. lxviii] 12 [planets follow sephiroth, corresponding] mercury [planets follow sephiroth] 13. luna. 14. venus. 15 hlt teleh aries b* wryryub ba airiron 16 rwc shar taurus e wrymyda adimiron 17 \ynwat teonim gemini wrymillx tzalalimiron 18 frs sarton cancer c wryrjyc shichiriron 19 hyra ari leo b wrybhlc shalehbiron 20 hlwtb betulah virgo e wryrpx tzaphiriron 21. jupiter

tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cup

glish of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of adonai in assiah. 0. 1 wrffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda

nd as mentioned in crowley s notes, this spelling can only be got to 3321 by counting the final\ as 700 rather than the more usual 600. liber d had \yrhc hwrb duw \ycycrtb aklm, malkah be- tarshishim ve-a ad be-ruah sheharim, which gives the required value without any fudging. the oldest known form (agrippa, op. cit, lib. ii, cap. xxii) is \yqjc jwrb du \ytycrtb aklm, malkah be-tarshithim a ad be-ruach shechaqim. table iv (the sephiroth) col. lxxxviii. these originally given in latin; i have translated them into english. col. xcii. the original had this in latin; it was a slight garbling of the vulgate of isaiah vi, 2-3. i have translated it into english as it appeared. col. xciv. despite being headed english of palaces this column was originally in latin. the translations of the seven hea

ets everywhere. line 10. naamah. the sister of tubal-cain (see masonic symbolism; but in the zohar she gets turned into another version of lilith. col. cix. rather than use planetary symbols to distinguish the kings and dukes as in the printed edition, i have split this column. for daath add king bela son of beor (rwub b ulb) and dukes timnah (uamt, alvah (hwlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently repres

LIBER CHANOKH

d! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in

LIBER DCCCLX JOHN ST

colour, a thing without continuity or cohesion. to me, now, it appears from the very start a simple direct progress in one straight line. i can hardly remember that there were checks. of course my rational memory picking out details finds otherwise. but i seem to have two memories almost as if belonging to two strata of being. in qabalastic language, my native consciousness is now neschamah, not ruach or nephesch. i really cannot write more. this writing is a descent into ruach, and i want to abide where i am. 11.17. at 10.0 arrived at brenner.s studio, and took the pose. at once, automatically, the interior trembling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic

LIBER LVII

high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller.s .star in the west. this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, o

metathesis of the greek word grammateia. it is based on the relative numerical values of words, as i have before remarked. words of similar numerical values are considerered to be explanatory of each other, and this theory is also extended to phrases. thus the letter shin, c, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai

i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these all have a christian tendency, and by their means prosper converted another jew, who had previously been bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim .the son, the spirit, the father, their trinity, perfect unity. the second is wdwbot djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo .the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbot owcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo .ye shall worship my first-born, my first, whose

of the combinations of tziruph([wryx. for example.s sake, i will give the method called tbla, albath, thus: 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s o p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed oxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sboa, obpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the .rational table of tziruph. another set of twenty-two combinations.6 there are also three .tables of the commutations. known respectively as th

(by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total=

apable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was

rd; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephir

y the notariqons of .berashith. true, f.i.a.t. is flatus, ignis, aqua, terra; showing the creator as tetragrammaton, the synthesis of the four elements; showing the eternal fiat as the equilibrated powers of nature. but what forbits fecit ignavus animam terrae,36 or any other convenient blasphemy, such as buddha would applaud? why not take our converted jew and restore him to the ghetto with ben, ruach, ab, sheol!.ihvh, thora?37 why not take the sacred 'icquj of the christian who thought it meant 'ihsouj cristoj qeou 'uioj swthr38 and make him a pagan with 'isidoj carij qhsauroj 'uiwn sofiaj.?39 why not argue that christ in cursing the fig, f.i.g, wished to attack kant.s dogmas of freewill, immortality, god? 3. temurah. here again the multiplicity of our methods makes our method too pliabl

all the letters. thus the word may be read .the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit. while cjn reads .death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. iii. 361. rah ynda, the lord of the earth. note 361 denotes the 3 supernals, the 6 members of ruach, and malkuth. this name of god therefore embraces all the 10 sephiroth. 365. an important number, though not in the pure qabalah. see .the canon..55 meiqras and abraxas in greek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also

rs of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsanay in a tale called .the wanderings of shaun..60 777. vide supra. 800. tcq, the rainbow. the promise of redemption (8).8 as mercury, intellect, the ruach, microprosopus, the redeeming son.in its most material form. 811 (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see .a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the

ymbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in via as it is good in termino. 7. a most evil number, whose perfection is impossible to attack. 8. the great number of redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of no great importance. 9. most evil, because of its stability. bwa, witchcraft, the false moon of the sorceress. 10. evil, memorial

280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepare

tation. hence the word manifests the 22 keys of rota. it means by translation abraha deber, the voice of the chief seer. it resolves into pentagram and hexagram as follows (1) a r b b r a a a h a d [this is by taking the 5 middle letters] the pentagram is 12, awh, macroprosopus. the hexagram is 406, hta, microprosopus. thus it connotes the great work. note rba, initials of the supernals, ab, ben, ruach [this is by separating the one (aleph) from the many (diverse letters] a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to

LIBER MMCMXI NOTE ON GENESIS

ho is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, t

as 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mas

h showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as als

now proceed to the first word of the text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden

this essay..p] a note on genesis 17 hidden power of the three extended as a mighty sphere to the confines of space! the next word is ta, which we have seen to be the central word: and its signification is the alpha and omega .from beginning unto end: essence: and its key is 5. five again are the letters of the word \ymch* which next follows; and in this word \ymc, the heavens, we perceive c. the ruach elohim, brooding upon the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man. and finally the word rah, ha aretz, the earth, ha

LIBER RV VEL SPIRITUS

inward and upward, and turning back his tongue as if to swallow it (this latter operation is facilitated by severing the franum lingua, which, if done, should be done by a competent surgeon. we do not advise this or any similar method of cheating difficulties. this is, however, harmless.1) in this manner the practice is to be raised from the physical to the spiritual plane, even as the words ruh, ruach, pneuma, spiritus, geist, ghost, and indeed words of almost all languages, have been raised from their physical meaning of wind, air, breath, or movement, to the spiritual plane (rv is the old root meaning yoni, and hence wheel (fr. roue, lat. rota, wheel, and the corresponding semitic root means .to go. similarly spirit is connected with .spiral..ed) 17. let the zelator attach no credit to

LIBER SAMEKH

on of the soul by measuring its reactions to its relations with other incarnated beings, and to observe theirs with each other. section aa line 1 the adept asserts his right to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for g

et the adept utter the charge ghear me, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success in the practices of liber dxxxvi, gbatracofrenobookosmomacia. h liber samekh svb figvra dccc 16 let the adept take note of the wording of the charge. the gfirmament h is the ruach, the gmental plane h: it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfund

one may may explore the essential nature of existence and by this a pawnbroker fs profits. this then is the true aim of the adept in this whole operation, to assimilate himself to his angel by continual conscious communion. for his angel is an intelligible image of his own true will, to do which is the whole of the law of his being. also the angel appeareth in tiphareth, which is the heart of the ruach, and thus the centre of gravity of the mind. it is also directly inspired from kether, the ultimate self, through the path of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ng the true philosophic nature of the masonic chiram "the original word, chiram, is a radical word consisting of three consonants and i. e. cheth, resh and mem (1, cheth, signifies chamah, the sun's light, i. e. the universal, invisible, cold fire of nature attracted by the sun, manifested into light and sent down to us and to every planetary body belonging to the solar system (2, resh, signifies ruach, i. e. spirit, air, wind, as being the vehicle which conveys and collects the light into numberless foci, wherein the solar rays of light are agitated by a circular motion and manifested in heat and burning fire (3, or mem, signifies majim, water, humidity, but rather the mother of water, i. e. radical humidity or a particular kind of condensed air. these three constitute the universal agent

MASTERING WITCHCRAFT

or mercury, the moon, and the earth, michael, gabriel, and melchidael are traditionally the angels assigned to these spheres. tiriel and malcha are the intelligences assigned to mercury and the moon respectively, while baresches is in all probability the past part of malcha's complete hebrew name which has become detached and turned into an entity in its own right "malcha be tarshishim va a'ad be ruach shechalim" the name zazel is that of the spirit of the planet saturn, here doubling for the earth. in astral or sidereal magic which deals with a heptadic or sevenfold planetary scheme, the earth powers are generally classified and invoked under the aegis of saturn. the worst thing about this charm is its verbosity, which far from stirring your deep mind into activity, may in fact only succe

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

nd 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 of tzabaoth. elohim, fight for me in the name of tetragrammaton. malachim, protect me in the name of yod he vau he. seraphim, puri

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

m canticles viii 6-"place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death" figure 41. the third pentacle of venus. this, if it be only shown unto any person, serveth to attract love. its angel monachiel should be invoked in the day and hour of venus, at one o clock or at eight. editor s note. the following names are written within the figure: ihvh, adonai, ruach, achides, aegalmiel, monachiel, and degaliel. the versicle is from genesis i. 28 "and the elohim blessed them, and the elohim said unto them, be ye fruitful, and multiply, and replenish the earth, and subdue it" figure 42. the fourth pentacle of venus. it is of great power, since it compels the spirits of venus to obey, and to force on the instant any person thou wishest to come unto thee. e

MORALS AND DOGMA

on. this is the second point or rule of the scottish masters" if you reflect, my brother, that it was impossible for any one to imagine that either common salt or nitre could be extracted from rain-water, or sulphur from pure gold, you will no doubt suspect that some secret meaning was concealed in these words. the kabalah considers the immaterial part of man as threefold, consisting of nephesch, ruach, and neschamah _psyche, spiritus, and _mens, or _soul, spirit, and _intellect. there are seven holy palaces, seven heavens and seven thrones; and souls are purified by ascending through seven spheres. a _ship, in hebrew, is _ani; and the same word means _i, me, or _myself. the ritual continues "multiplying the substance thus obtained, is the third operation, which is done by adding to them t

MOTTA MARCELO THE COMMENTARIES OF AL

s. whichever wins, if the victor wins by true will (we except here such 'wars' as are caused by two people interfering with each other, both ignorant of their true will) wins by universal necessity. hadit, therefore, does not 'know 'the fallen' hadit knows only 'success; meaning: the acting out of the true law of one's being. in order for had it to manifest himself in the 'knower; that is, in the ruach, it is necessary that the ruach be attuned to the higher triad in which case 'failure 'fear' and 'sorrow' become impossible. these things exist in terms of relations, but not as 'absolutes "come unto me" is a 'foolish word' see our commentary to al i, 11 is a direct condemnation of 'black brotherhood, that is ,imperfect initiation. the 'black brother' opens his arms to his fellow men and cri

he result of a trance, or rather, a succession of trances. see liber aleph, chapters 7-3 1, 36-3 7, 46, 53, 57. it must be stressed once more that hadit does not "know" people who are not yet conscious of, and doing their. true wills, and that such people are included in the category of 'shadows' the sensation of "that was a narrow escape" that initiates have at the moment of death comes from the ruach's intuitive perception that "this time" it almost, just not quite, severed its connection with the higher triad. the danger of any incarnation is this. and perhaps one of its attractions. see lxv, ii, vv. 3-6; iii, vv. 30-33; iv, vv. 18-2 1, 42- 47; v, vv. 8-10. 10. 0 prophet! thou hast ill will to learn this writing. as related in book four, part iv, and equinox i, vii, i was at the time of

fectly aware of what i was doing. 12. because of me in thee which thou knewest not. the use of capitals "me" and "thee" emphasizes that hadit was wholly manifested in the beast (on the contrary. as readers will notice "me" is not in capitals in the text, only "thee" it is not hadit, but aiwass, who is speaking. he is saying that he was manifested in the higher triad of crowley, and that crowley's ruach the lower "i" was not conscious of this. aiwass, being an ipsissimus, is manifested in any higher triad; also, not being a 'black brother; he knows that he can manifest himself in another's higher triad only as part of that higher triad's consciousness. the centre of any higher triad's consciousness is its point-of-view hadit. and hadit "is alone. there is no god where he is. this very diffi

that the egyptians ascribed to the sphinx at gizeh. the word means prince. 17. hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. to know hadit only as 'not' is to be able to experience one's own starry identity only through physical death. it can never be too clearly understood that only the initiate can infuse the ruach with the influence of the supernals. those who call themselves initiates and yet speak of the need of "pain, and "suffering, and "meek resignation" in this world to gain a "better life elsewhere" are merely puppets of the tyrants of religion, finance, or politics. in this sense, undoubtedly, religion is the opium of the masses. let us keep the lambs uninstructed, lest they perceive that thei

ts of this verse had better be mentioned. first of all, hadit equals 29 by the qabalah, and so does because. hadit=5+1+4+10+9=29. because= 2+5+3 +1 +6+7 +5= 29 "because" means, therefore, a false sense of personal identity that may be taken for the true one, hadit, by the unwary. since the word 'because' is evidently connected with the process of reasoning, we may equate it with the undisciplined ruach, or ego. in this sense pit' may not mean the abyss, but a trap. it must be understood that liber al does not "attack" the proper use of the mental faculties. but it points out, very emphatically, that intellection is, after all, but an instrument of the true self the intellect-the ego is a good servant, but a bad master. to put it in scientific language: intellection is but a faculty that ou

is ever as it was. to sympathize with the illusion is not only absurd, but tends to perpetuate the false idea. it is a mistake to 'spoil' a child, or humour a malade imaginaire. one must, on the contrary, chase away the shadows by lighting a fire, which fire is: do what thou wilt! some technical aspects of this verse should be mentioned "hadit never knew them" hadit was never manifested in their ruach to them he exists only as "not" the consciousness of hadit is only possible to those whose ajna has become active, even if for just one moment "hadit consoles not" hadit, of course, is the a biding flame of life that makes manifestation, even of the "fallen; possible. though they are not conscious of him, he is in them. see lxv, iii, 36. but for the same reason, he "hates" those who console

ipsissimus; all true gods are) better understanding of these variations of his name comes only through practice "i forbid argument. conquer! that is enough" again the old saw: all the world loves a winner. do your true will, and nothing else. thelemites are not, repeat not, to preach or convert. they are to mind their own business, which is enough to occupy the time of anyone. argument is of the ruach, and the most it can produce is a manifestation of because. this is the danger of all forms of theology "conquer" it does not mean to go out warring and killing, so sorry, dear sadists. conquer your circumstances! conquer yourself! then, and only then, is a man in condition to conquer others if that be necessary for performance of his true will "fire& blood" see the attributions of the eleme

its secret truth is that earth is heaven as heaven is earth, and shows the aspirant to himself as being a star. all that seemed to him reality is not even to be deemed illusion, but all one light infusing star and star. the many, each of them, are the one; each individual, no twain alike, yet all identical; this he knows and is, for now the word hath lightened his soul's girders (the logic of the ruach the normal intellect is transcended in spiritual experience. it is, evidently, impossible to "explain" how this can be) in the number 6 he saw god interlocked with man, two trinities made one; but here he knows that there was never but one. thus now this book is "stones of precious water; its light is not the borrowed light of gold, but is shed through the book itself, clear- sparkling, flas

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ing there are three main organs (vessels) in a human being which are the chief organs of the body. these are the brain, heart and liver. the brain is the vessel for the intellect, the heart is the vessel for the emotions and the liver is the vessel for the physical life force. the brain is the vessel for the neshamah level of the soul, which animates the intellect. the heart is the vessel for the ruach level of the soul, which is the spirit of life and emotions and the liver is the vessel for the nefesh level of the soul, which is the physical life force invested in the blood. the two higher levels of the soul, the chaya and yechidah are not contained within vessels and are therefore called "encompassing lights (this will all be explained in greater detail in subsequent chapters) now, it i

idah is the aspect of the simple essential pleasure and desire whereas the chaya is the aspect of the source of the intellect itself (maskil. these two levels of the soul are not (usually) enclothed and limited within vessels at all. it is only chochmah and the sefirot below it, that are drawn into vessels and limited by them. as mentioned above, the neshamah is the intellect in the brain and the ruach is the emotions of the heart while the nefesh is the life force in the liver. now, although these two encompassing lights of the soul, the chaya and yechidah, do not become enclothed or limited within the vessels, nonetheless, light shines forth from them into the intellect and below. for example, the desire is revealed within the intellect, in the brain of chochmah and from there is drawn d

(in the torah yosef is also known as "the interpreter of dreams. this will be explained later) the voice of yaakov (fire, water and vapor) before we can explain the letters of thought (leah) and the letters of speech (rachel, we must first explain "the voice of yaakov. there is an inner, unheard voice and an outer, heard voice. the voice is made up of three elements, aish (fire, mayim (water) and ruach (air or vapor. water corresponds to chesed (kindness, fire corresponds to gevurah (sternness, and vapor corresponds to tiferet (compassion. just as the voice is made up of these three physical elements, likewise the "breath of the heart (hevel halev) itself includes these three elements, but in a more refined and spiritual form. these are the heartfelt emotions of kindness (chesed, sternness

the service of g-d, and there is no awareness of self whatsoever. one who reaches this level does not fall from it, for it endures forever. the five levels of the natural soul from all the above we understand that there are five general levels of the arousal of the mind and heart which result from the hitbonenut-contemplation of g-dliness. these correspond to the five levels of the soul, nefesh, ruach, neshama, chayah and yechidah. the level of nefesh is the resolve and commitment that relates to action only and is called "cold thought. here he acknowledges and submits to the truth of the g-dly matters he has learned. the second level, ruach, is the "good thought" in which he feels that g-dliness is directly relevant to him. because of this there is a greater vitality to his service of g

soul is completely g-dly and bound to g-d. it, therefore, is drawn out and shines forth when he hears the words of the living g-d, i.e. chassidus (this explains why he is aroused specifically by chassidus as opposed to mundane matters or concepts) however, there are various degrees of arousal depending on how the light of the yechidah becomes invested within the lower levels of the soul (nefesh, ruach and neshamah. some people will have a certain level of divine excitement because only their nefesh is in a revealed state and the yechidah is invested within it. others will have a greater degree of divine excitement because their ruach is in a revealed state and the yechidah is invested within it. this is because here, the yechidah shines through a higher, more refined garment. therefore th

love for the commandments of g-d, and the natural disdain for evil and any breach of the negative commandments. this level of the divine soul is invested within the first level of arousal of the animal soul, called "cold thought, which, as explained above, is the thought to desist from evil and to fulfill the commandments, but only in relation to action. 2) the second more internal level, is the ruach of the divine soul. this level corresponds to the second level of the animal soul, which is the excitement and arousal of a "good thought. because there is a personal involvement and attachment of the divine soul to its father in heaven he desires to fulfill the commandments. here, his intent is not merely to fulfill the mitzvot in action, but to come close to his father in heaven, in the ma

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

that are neither expressly forbidden nor are used for an explicit mitzvah. there are five levels of the soul, signifying five levels of holiness. these stand in opposition to the four levels of non-holiness as follows: 2 genesis 4:4. 3 ezekiel 1:4. the arizal on parashat noach (2) 30 level of the soul opposite level of non-holiness yechidah chayah third level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the yechidah, since yechidah is the soul fs total identification with divinity, and there obviously can be no type of evil that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspe

mutations 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 is the numerical value of the word] glife h [chai, referring to the ruach of malchut. chai: 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

used to spell them out. the reason for this war, and why it was waged specifically at this point in history, will be understood via our sages f statement5 that their intention was actually to capture abraham himself. by capturing his nephew, lot, abraham would come to his rescue, and they would then capture him, too. the mystical significance of this is based on what we have explained in sha far ruach hakodesh regarding the mystical significance of lot and abraham. in short: abraham personified the light of the states of chesed in z feir anpin, which are represented by the name havayah spelled out with the letter alef, and whose numerical value is 45. yud-vav-dalet hei-alef vav-alef-vav hei-alef (10+ 6+ 4 (5+ 1 (6+ 1+ 6 (5+ 1= 45. lot is positioned opposite the back of z feir anpin, being

ly to rectify the sin of the generation of the tower of babel who built the tower from mortar and bricks. 13. berachot 55a. 14. in the current printed version of tractate berachot the words gevery day h are not found. 15. midrash rabbah, miketz 90,91; yalkut shimoni, miketz, remez 148. 16. sha far hakavanot, drushei pesach, drush 1. 17. this is explained in sha far hamitzvot, parshat shoftim. 18. ruach hakodesh. the arizal on parashat miket 206 (sha far hapesukim) this is what is written, gand [joseph] relocated the people in cities from one end of egypt fs borders to the other h (genesis 47:21. those he relocated were those whom he had circumcised, and he moved them around in order to refine and purify them. these are the mixed multitude (the eirev rav) of whom the egyptians said, gthe pe

the line of humanity selected to fulfill g-d fs intentions in creation. for this purpose, they were endowed with the spiritual capacities necessary to fulfill this purpose; their creation as a people can therefore be compared to the creation of humanity as a whole, and their progenitors to humanity fs progenitor. it is explained in the zohar2 that adam fs nefesh was reincarnated into abraham, his ruach into isaac, and his neshamah into jacob. as will soon be explained, the patriarchs rectified the collapse of spiritual consciousness adam precipitated by his sin. in so doing, they had to reconstruct divine consciousness from the bottom up. thus, abraham began with the lowest level of the soul, the nefesh, which is the animating, vital force in the body; isaac continued with the ruach, the e

ut a vav. the second [is indicated by the name] yaakov written with a vav, as in the verse, gand i will remember my covenant with jacob. h2 the third is indicated by [jacob fs other name] israel. yaakov is usually written yud-ayin-kuf-beit. in rare cases, a vav is inserted between the last two letters to indicated the go h-vowel [these three names] allude to the three aspects of his soul, nefesh, ruach, and neshamah. the nefesh is the vital, animating soul, the life-force of the body. the ruach is the emotional aspect of the soul, and the neshamah is the intellectual aspect of the soul. the nefesh is indicated by the name yaakov written without the vav. the ruach is indicated by the name yaakov written with the vav. the neshamah is indicated by the name israel. the numerical value of the l

8. 2 leviticus 26:42. 3 bereishit rabbah 63:3. the arizal on parashat vayechi 218 you will also find that the numerical value of nefesh is the same as that of the two names abraham and jacob together. nefesh: nun-pei-shin= 50+ 80+ 300= 430. abraham (avraham: alef-beit-reish-hei-mem= 1+ 2+ 200+ 5+ 40= 248. jacob (yaakov: yud-ayin-kuf-beit= 10+ 70+ 100+ 2= 182. 248+ 182= 430. the numerical value of ruach is that of the two words gand jacob lived h together with the unit values for each word. ruach: reish-vav-chet= 200+ 6+ 8= 214. gand jacob lived h (vayechi yaakov, the first words of this parashah: vav-yud-chet-yud yud-ayin-kuf-beit (6+ 10+ 8+ 10 (10+ 70+ 100+ 2= 34+ 182= 216. the neshamah is [numerically] associated with the name israel as follows: the numerical value of gthe neshamah h is

me h [li rosh. yisrael: yud-sin-reish-alef-lamed. li rosh: lamed-yud reish-alef-shin. this indicates that yisrael embodies the ability to reach the highest levels of divinity [as the sages state] gisrael arose in [g-d fs] thought. h11 this also implies that israel embodies the ability to reach the highest levels of divinity. the seat of the neshamah is in the head, i.e, the brain; the seat of the ruach is in the heart; and the seat of the nefesh is in the liver. 10 deuteronomy 31:18. 11 bereishit rabbah 1:4. the arizal on parashat vayechi 221 the allusion to this is in the word for gking h [melech, whose letters are the initials of the words for gbrain h [moach, gheart h [lev, and gliver h [kaved. melech: mem-lamed-kaf. a person whose consciousness descends from his brain to his heart and

of the word yonah [71] is 45 plus the numerical value of the name havayah [26. 19 psalms 69:4. 20 song of songs 2:17. 21 jonah 4:6. the arizal on parashat bo (2) 11 yonah: yud-vav-nun-hei= 10+ 6+ 50+ 5= 71. 26+ 45= 71. the text does not explain at this point what the significance of the number 45 is in this context. to explain [the soul of] a person comprises its gimage h [tzelem] and its nefesh-ruach-neshamah. as we know, the soul comprises 5 levels: nefesh, ruach, neshamah, chayah, and yechidah. the latter two are the soul fs gimage. h in short, the nefesh is the animating soul that enlivens the body. the ruach is the emotions. the neshamah is the intellect. the chayah is the will. the yechidah is the divine spark. the gimage h enters [the body] at conception. as is explained in the zoh

the animating soul that enlivens the body. the ruach is the emotions. the neshamah is the intellect. the chayah is the will. the yechidah is the divine spark. the gimage h enters [the body] at conception. as is explained in the zohar,22 would the mother and father merit, they would be able to see [their child fs gimage h] when they copulate [and conceive the child, the nefesh when it is born, the ruach when it turns thirteen, and the neshamah when it turns twenty. jonah.that is, the soul.descends [from its source, enters z feir anpin, descends via his spinal cord, enters his body.symbolized by the ship.and from there descends to the thighs, represented by the lower parts of the ship. the child fs father is the earthly representative of z feir anpin; his mother is the earthly representative

es them this kindness, that he lets them be reincarnated up to 2000 times. it is to this that the verse, g[but doing kindness to the two thousandth generation of] those who love me and keep my commandments h refers. the arizal will now explain the significance of the number 2000 in this context. regarding these two thousand [generations, their significance is found in what we explained in sha far ruach hakodesh6 regarding a specific meditation based on the verse, gpreserving kindness unto two thousand generations. h7 we explained there that gthe depths of the sea, h8 i.e, the realm of evil, draw sustenance from two divine names that both begin with the letter alef, namely: adni and elokim, which are the forces of the sources of judgment. adni and elokim are associated with the sefirot of m

ain degree. the mystical explanation of all this is as follows. every person possesses [at least] a soul [nefesh] from the world of asiyah. even if this soul is derived from a higher level of the world of asiyah, it is still no more than a nefesh. this soul is called gthe nefesh of atzilut, h or gthe canaanite slave-girl. h the five levels of the soul, in ascending order, are nefesh (active soul, ruach (emotional gwind h or gspirit h, neshamah( gbreath h of life, chayah( gliving being h, and yechidah( gunique one h. in general, these five levels are associated with the five worlds of asiyah, yetzirah, beriah, atzilut, and the keter of atzilut, respectively. in particular, however, each of the five levels exists in each of these worlds. thus, one can possess, in addition to the basic level

h or gspirit h, neshamah( gbreath h of life, chayah( gliving being h, and yechidah( gunique one h. in general, these five levels are associated with the five worlds of asiyah, yetzirah, beriah, atzilut, and the keter of atzilut, respectively. in particular, however, each of the five levels exists in each of these worlds. thus, one can possess, in addition to the basic level of nefesh of asiyah, a ruach of asiyah, etc. but since these are all aspects of asiyah, they are all considered, generally, on the level of nefesh. these gsouls h or glevels of soul h are levels of consciousness of g-d and the relationship with g-d that results from this consciousness. the world of asiyah( gaction h) is the world where action is paramount; everything is evaluated and conceived of in terms of action. a p

m in which actualization and action are paramount. the spelling-out of any name of g-d expresses how that name is manifest. since malchut of atzilut is manfiest chiefly in the world of asiyah, its three spellings-out descend into this world. this explains why in the above calculation we considered only the letters used to spell out the name and did not consider the letters of the name themselves. ruach is associated with the world of yetzirah, no matter what level thereof [a ruach of] yetzirah is called a [jewish] bondsman. one who attains the divine consciousness( gsoul h) of ruach lives in the experience of the world of yetzirah, i.e, in an emotional relationship with g-d. his service is no longer that of the canaanite, but of the jewish bondsman, who although a servant, is at least emot

glory, h as explained in the zohar. in the correspondence between the four letters of the name havayah and the four principle partzufim of atzilut, ima is associated with the first hei. besides these levels of soul, one may attain [a soul] from the world of atzilut [itself, and not just from a manifestation of atzilut in the lower three worlds [he may attain] a nefesh from malchut [of atzilut, a ruach from tiferet [of atzilut, a neshamah from binah [of atzilut, or a chayah from chochmah [of atzilut [we see that chayah is related to chochmah, for] about it it is written, gand wisdom enlivens those who possess it. h5 this was the level of the soul of moses. the process of ascending the ladder of divine consciousness and service leads through the four worlds of asiyah (behaviorism, action, y

g-d. once in the world of atzilut, the soul is no longer termed a gservant h of g-d but has so merged with divinity that it is termed a gson h of g-d.6 this is the level of divine consciousness that defines a tzadik. within this level of divine consciousness, there are again levels of ascent, as one identifies with g-d as ruler of the universe (malchut, nefesh, g-d fs emotional attributes (midot, ruach, g-d fs intellect (binah, neshamah, or g-d fs super-intellect, his original insight that gave rise to creation (chochmah, chayah. this is the source of the torah, and the level of divine consciousness attained the moses, who served as the conduit or channel through which the torah was given [higher yet, one may attain] a yechidah from arich [anpin of atzilut. this is the soul-level of mashia

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er example of about the same period elaborated the four letters to "igne nitrum raris invenitum" translated as "shining (or glittering) is rarely found in fire" the jesuits in their day interpreted it as "justum necare regis impiusu-'lt is just to kill an impious king" j.s.m. ward in his book freemasonry and the ancient gods gives yet another example: the golden dawn i. yam= water n. nour =fie r. ruach= air i. yebeshas= earth thus the four letters may be used as hebrew initials of the four ancient elements. in the nineteenth century when the hermetic order of the golden dawn came to be formed, these letters were picked up and integrated into the complex structure of the order symbolism. to understand the interpretation used by the order, we need only the most superficial knowledge of the b

he light. applying these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of that mind, the aspiring, sensitive, and the intuitive conscious <45> ness is represented by the hegemon, who seeks the rising of the light. and the hierophant, in this initial ceremony of neophyte, acts on behalf of the higher spiritual soul of man himself, that divine self of which too rarely, if ever at all, we become aware "the essence of mind is intrinsical

r superhuman, shining heights" at the base of the tree stands eve, the nephesch or unconscious who, in opposition to this divine genius, stands for the dark "earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heavenly man, who incarnated in humanity" otherwise he represents <59> the individual candidate on the path, prior to the awakening of the "sleeping do

thus conquering the foe by driving it back to its proper realm. in such a way may we use, but neither ignore nor repress, the experience of life and its fruit to transcend our own personal limitations and attain to a participation mystique on a higher and self-conscious level. let me quote a few especially appropriate lines from jung in connection with this fall, when the fundamental basis of the ruach has been attracted to the kingdom of shells and when malkuth has been disassociated from the other sephiroth "consciousness thus torn from its roots and no longer able to appeal to the authority of the primordial images, possesses a promethean freedom, it is true, but it also partakes of the nature of a godless hybris. it soars above the earth, even above mankind <63> but the danger of capsi

ompleted the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principl

king or knight, queen, prince or emperor, princess or knave. the four suits are: 1. wands or sceptres comparable to diamonds. 2. cups or chalices comparable to hearts. 3. swords comparable to spades. 4. pentacles or coins comparable to clubs. third knowledge lecture the soul is divided by the qabalists into three principal parts- 1. neschamah the highest part, answering to the three supemals. 2. ruach the middle part, answering to the six sephiroth from chesed to yesod, inclusive. 3. nephesch the lowest, answering to malkuth. neschamah answers to the higher aspirations of the soul. ruach answers to the mind and reasoning powers. nephesch answers to the animal instincts. chiah answers to chokmah, yechidah to kether, while neschamah itself is referred to binai-i. the sepher yetzirah divides

as it contains all the sephiroth its circle should be made larger than that of mercury. 80 the golden dawn: volume i book one names especially connected with the four elements- earth: hebrew name aretz or ophir 1'9u: r l h great name adonai ha-aretz yln7 i7n cardinal point north. tzaphon ]19x archangel auriel- 71n angel phorlakh 7 5119 ruler kemb 3173 king ghob elementals gnomes air: hebrew name ruach ti great name shaddai el chai 'n' 7 cardinal point east. mizrach mm archangel raphael f n 9 1 angel chassan ruler ariel 7 ni d1 "w king paralda elementals sylphs c159> water: hebrew name maim n'n great name elohim tzabaoth nlm11x' 7 5 cardinal point west. maarab inyd archangel gabriel ?n7731 angel taliahad 77% ruler tharsis o'w? king nichsa elementals undines fire: hebrew name asch dm great

iration unto that which is beyond. this power of neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept, neschamah. from chokmah and binah are formed the sides of the brain and head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical shewing forth is by reflection in ruach. in the magical mirror of the universe, or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation c204> that point of the zo

is to say, this sphere doth not revolve about the physical body. from chesed and geburah are formed the arms. therein exist the faculties of operative action, wherefore at their extremities are the symbols of the four elements and the spirit, thus- thumb..spirit 3rd finger .fire index finger. water little finger .air second finger .earth the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. fifth knowledge lecture 101 from tiphareth is formed the trunk of the body, free from the <205> members, and therein as in a receptacle of influences are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which tempereth the blood as the wind doth the

e mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea, under a calm, doth putrify and become mephitic. the heart is the great centre of the action of fire, lending its terrible energy as an impulse unto the others. thence cometh from the fiery nature the red colour of the blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in the kether of the body. for the higher will to manifest, it must be reflected into the lower will by neschamah. this lower will is immediately potent in the lower membranes and thus, i

ular abode of the lower and more physical will. the higher will is in the kether of the body. for the higher will to manifest, it must be reflected into the lower will by neschamah. this lower will is immediately potent in the lower membranes and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of the other faculties of the ruach in and under the presidency of the will, at the same time reflecting the administrative governance of chokmah and binah, is what is called the human consciousness. that is, a reflection of two creative sephiroth under <206> the presidency of the four elements, or the reflection of aima and abba as the parents of the human jehovah. but the human neschamah exists only when the higher will is r

her will and the action of neschamah is the link therewith. the lower will is the human jehovah-an angry and jealous god, the shaker of the elements, the manifestor in the life of thebody. but illuminatedby the higher will, he becometh yeheshuah, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. this as regards the action of the more physical man. unto this ruach also are presented the reflections of the macrocosmic universe in the sphere of sensation. they surround the ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. the faculties of the earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the earth is placed above the qlipoth. thou wilt say, then, that the ruach can

oth. thou wilt say, then, that the ruach cannot be the reasoning mind, seeing that it reflecteth its reason from chokmah and binahbut it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of chokmah and binah so that the parts of chokmah and binah which touch the ruach are the initiators of the reasoning power. the reason itself is a process and but a simulacrum of the action of the higher wisdom and understanding. for the air is not the light-only the 102 the golden dawn: volume i book one <207> translator of the light. yet without the air, the operations of the light could not so well be carried out. the word ruach, spirit, also meaneth air. it is like a

where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. so is every one that is born of the spirit' this air, theruach, permeateth the whole physical body but its concentrated influence is about the heart. yet, were it not for the boundary force of chokrnah and binah above, of the sphere of sensation surrounding it, and of malkuth below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, that is, the action of the will in tiphareth. from netzach and hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of malkuth. in them are placed the faculties of su

body would cease. thus far concerning the ruach as a whole, that is, the action of the will in tiphareth. from netzach and hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of malkuth. in them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the

and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand the simulacrum of the vital forces in tiphareth. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in tiphareth. yesod is the lowest of the sephiroth of the ruach, and representeth "fundamental ation" it therefore governeth generation. in yesod is therefore the automatic consciousness or simulacrum of the will. this automatic consciousness is to the nephesch what the daath action is to the ruach. thus, therefore, there being a simulacrum or reflection of the heart and vital organs in the parts governed by yesod, if the consciousness of the tiphareth b

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

by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of lif

sumes the most learned gnostic schools, and connects in symbology with the mysticism of synesius. he affects christianity in expressions and in signs, but it is easy to see that his christ is the abraxas, the luminous pentagram radiating on the astronomical cross, the incarnation in humanity of the sovereign sun celebrated by the emperor julian; it is the luminous and living manifestation of that ruach- elohim which, according to moses, brooded and worked upon the bosom of the waters at the birth of the world; it is the man-sun, the monarch of light, the supreme magus, the master and conqueror of the serpent, and in the fourfold legend of the evangelists, khunrath finds the allegorical key of the great work. one of the pantacles of his magical book represents the philosophical stone erecte

e me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malkuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, establish me upon the cubic stone of yesod! o gedulael! o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in the name of adonai! beni-elohim, be my brethren in the name of the son, and by the powers of zebaoth! eloim, do battle for me in the name of tetragrammaton! melachim, protect me in the name of yod he vau he! seraphim, cleanse my love in the n

SATANGEL

ntrol of the world s treasury. according to the grand grimoire, lucifer rofocale is the prime minister of hell. ronove (goetia, 27th spirit. marquis and earl commanding 19 legions. appears as a monster. teaches rhetoric, knowledge of tongues, gives good servants, and favour with friends or foes. rossier. patron devil of seduction, who tempts mortals to erotic love, causing them to act like fools. ruach raah (hebrew, evil spirit. sabnock, savnok (goetia, 43rd spirit. marquis commanding 50 legions. appears as an armed soldier with a lion s head, riding a pale horse. builds and arms high towers, castles and cities. afflicts men with wounds and sores. gives good familiars. saitan (arabic. a synonym of a jinn. salleos, sallos (goetia, 19th spirit. duke commanding 30 legions. appears as a gallan

SEPHER HA BAHIR

iew, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he cast the crown from his head and the the bahir 10 cloak from his shoulders. 34. they asked him: why is the letter cheth open? and why is its vowel point a small patach? he said: because all directions (ruach-ot) are closed, except for the north, which is opened for good and for evil. they said: how can you say that it is for good? it is not written (ezekiel 1:4 "and behold, a stormy wind coming from the north, a great cloud and burning fire" fire is nothing other than fierce anger, as it is written (leviticus 10:2 "and fire went out from before god, and it consumed them and killed them" he said:

this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first attribute is] male (zachar. this is the zayin [the second is] the soul. this is the heh [the numerical value of heh is five, alluding to] the five names of the soul: nephesh, ruach, neshamah, chiah, yechidah. what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function here? what is this like? a king once had a daughter who was good, pleasant, beautiful and perfect. he married he

SIFRA DETZNIYUTHA

a ha atiqim in aramaic. hidden one (atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor ratzon) corresponds to the forehead. 18 the open eye is the eye of providence, the ayin i (vast face. 19 the hollow pillar is an allusion to the nose. 20 spirit xvr ruach. 21 torah b reshith 1:1. 22 the six are the directional sefiroth, the chayot who ran and returned. 23 torah b reshith 5:29. 24 unformed (tohu) and empty (vuhbohu, darkness, and al-face of the deep are all epitaphs of vast face. 25 al li is a prominent name of vast face. 26 torah b reshith 1:2. 27 the sequence of letters which compose the word echad (unity) dxa are numerically equivalent to 1

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

the plural form of lilith in hebrew is lilim, which is found in talmudic and kabbalistic literature as a term for spirits of the night. sometimes the word lilith is translated as night-owl, which would seem to refer to lilith, the succubus, having wings and being capable of flight. sometimes, according to hebrew scholars, the term lilith represents wind-spirit, and in hebrew the word for spirit (ruach) also means wind. lilith is often depicted as a beautiful woman with long, unkempt hair and large batlike wings. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 79 jersey devil, 1901 illustration (fortean picture library) succubi appear to men as beautiful, sensual women, but they also may be vampires thirsting for human blood. m

THE HOLY ROSARY OF THE BRETHREN

particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps att

THE MAGICIAN S KABBALAH

the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, in its generative aspect (merging to netzach, diana-artemis of epheseus, the many-breasted. threshold: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of the threshold. this latter entity is encountered as the first "fear" on the new initiate's path, and usually manifests as the "shadow" in terms of jungian psychotherapy. the appearance of the guardi

ing creature) this trinity, as developed by such kabbalists as rabbi moses korduero and rabbi yitzchaq loria, is usually taken to represent; nefesh: animal vitality ru'ah: self-awareness neshamah: transcendent awareness eliphas levi summarises these elements as the passions, the reason, and the higher aspirations, and puts it that "the body is the veil of the nephesch, the nephesch is the veil of ruach, ruach is the veil of the shroud of neschemah" a further development of these divisions, after the original zoharic teachings, appended the chiah (chih; soul, life) to the system, thereby making a parallel to the four worlds; chiah atziluth neschamah briah ru'ah yetzirah nefesh assiah a final addition to these teachings came with the 13th century occultists, when the concept of a "yechidah"

echidah, chiah and neschamah were all bound up under the title of the neschamah, and attributed to kether, chockmah and binah. the ru'ah was attributed to the sephiroth of chesed to yesod, and the nefesh to malkuth. crowley, in his little essays towards truth, describes the elements finally arrived at thus; yechidah point, quintessential principle of soul chiah creative impulse (will) of yechidah ruach mind, spirit nephesch animal soul crowley noted that the ruach, centred in tiphareth, reaches its culmination in da'ath, the union of chockmah and binah, and positioned at the abyss. thus the ultimate transcendence of the self is brought about by this divine knowledge. kabbalists saw their work as ultimately bringing about the descent of the neschamah by the holy union of the king (melekh) a

chockmah and binah, and positioned at the abyss. thus the ultimate transcendence of the self is brought about by this divine knowledge. kabbalists saw their work as ultimately bringing about the descent of the neschamah by the holy union of the king (melekh) and queen (matronita, which refer to tiphareth and malkuth. as the ramak stated in pardes rimonim "the nefesh (lower soul) can motivate the ruach (middle spirit) and the ruach in turn motivates the neshamah (upper soul. the neschamah then ascends from one essence to the next, until it reaches its source" the kabbalah is only one of many cosmologies which attempt to describe the functions of human experience. the ancient egyptians developed a complex system of souls inhabiting the individual, and as these may be contrasted against the

THE MIDDLE PILLAR

are able to make conscious the content of the unconscious. this definition of evolution is practically identical with the the tree of life 33 definitions of both psychology and magic-that is, that their objects are to expand the horizon of the mind, to enlarge the sphere or scope of consciousness itself. these methods are those of evolution itself. in magic, this conscious ego is denominated the ruach. it comprises those spheres on the diagrammatic tree of life whch are numbered from four to eight inclusive. it is an aggregate of functions rather than an integrated and single unit-which is probably one reason why some psychologists believe that this part of us is as yet very unstable in its formation. also that the unfavorable and faulty circumstances surrounding the childhood of most peo

ndividual's mode of adaptation to the world, his character as it appears to be and as he quite often himself conceives it. it is an evolved mechanism to acquire contact with the outside world, so that by means of experiences thus obtained the if, or the yechidah, may come to a self-conscious realization of its own divine powers and high nature. it is in connection with this persona, this thinking ruach that we would do well to reflect upon two aphorisms of the eastern psychological systems. at first sight, it would appear that they are mutually exclusive and contradictory. in one eastern book it is written "the mind is the slayer of the real. let the disciple slay the slayer."l4 this alone will be a problem to the average student. in the west, generally speaking, the universe is considered

e of the evil shadow-beings of human nature. some have considered it exclusively as a receptacle retaining the primeval slime deposits, harboring the most violently explosive material. but in point of fact, as but little practical acquaintance with the problems of analysis proves, the unconscious does not harbor exclusively explosive motives. the unconscious stream only becomes explosive when the ruach, the conscious mind, has repressed its legitimate and just activity. the taint of the ruach is a self-sufficient conscious outlook. its vice is an over-refined and emasculated attitude towards life. a river dammed somewhere along its channel is bound to flow over, and when this does occur the river cannot be blamed. should there be necessity to erect a permanent or even a temporary dam, suit

body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of these does not at the moment concern us. it is obvious that disorders in the proper function of the higher or interior psychic principles will have their c

s associated a divine name to be used as a vibratory formula. the attributions as we have received them, together with the traditional name of the sephroth, are given below with the names of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a ce

ictured 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 aspirations of the soul and what assagioli described as the higher unconscious or superconscious. the greater neshamah is further sub-divided into three parts: the yechidah, the chiah, and the neshamah. the yechidah, centered in kether, is our true divin

of intersection between mortal and eternal, personal and transpersonal, separateness and unity. that whch is above the abyss is immortal and common to us all. that which is below the abyss is temporary and individual. the shadowy sephirah (or rather non-sephirah) of daath is located within the abyss. its function is to create a bridge between the higher and middle parts of the soul (neshamah and ruach) so that the neshamah can "descend and the conscious mind thereby connect with, and perhaps gain some understanding of, the nature of spirit and divinity. the middle soul or rational self, the ruach, is located in the five sephiroth from chesed to yesod, although it is centered in tiphareth. it also overlaps, to a lesser extent, daath and yesod. this is the conscious mind and reasoning power

e 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 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 l

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 (sometimes called the augoeides, whch mediates between the divine self of the neshamah and the lower self, is located in the ruach, primarily in tiphareth.34 ths is also the seat of the personal ego, whch interacts betw

d the lower self, is located in the ruach, primarily in tiphareth.34 ths is also the seat of the personal ego, whch interacts between the divine superconsciousness and the lower self, and constantly attempts to organize and interpret one's personal experienceboth inner and outer experience. the persona, a conscious but artificial mask that we present to the outer world, is also to be found in the ruach. the nephesh, or lower self, resides in yesod. comparable to assagioli's lower unconscious, the nephesh is a low level of awareness that answers to the primal instincts, fundamental drives, and animal vitality from our prehistoric past. the nephesh embraces the lowest components of the collective unconscious, those basic aspects whch relate to survival, sex, and the reptilian brain. it is al

s, those basic aspects whch relate to survival, sex, and the reptilian brain. it is also the seat of our personal unconscious. the nephesh is sometimes equated with the aura and the etheric body, a kind of energy sheath which fonns the matrix for physical body. proper use of the vital raw nephesh energy is important in many aspects of magic, but it must always remain under the firm control of the ruach, the conscious mind. psychology and magic 135 the nephesh is the most misunderstood part of the soul. due to its placement and relationship to the ruach above it and the g'uph below it, the nephesh is also the seat of the shadow, the dark subconscious underside of the conscious ego. the shadow represents those basic desires that run contrary to society and to our own ideals of behavior and p

d, recognized, and correlated into the psyche, its tremendous energy resources and rich symbology can be harnessed and utilized by the conscious mind whch can in turn stimulate the neshamah. magical disciplines strive to open a channel for the neshamah to communicate with the lower portions of soul, bringing to the individual a conscious recognition of the divine self. the higher faculties of the ruach, including imagination, will, and memory, are also awakened. in order for this to take place, however, it is essential that the modern reader, who seeks renewed meaning in the purpose of life in addition to an understanding of his or her own inner workings, uniqueness, and place in the greater divine scheme of the universe, have the ability to bridge the ever-shrinking chasm that has divided

body through the bottoms of your feet; when you exhale, the air leaves your porous body from the top of your head. experiment with similar visualizations, pushing the inhalations and exhalations of air through your body in various directions. a relationshp exists between the elements of air and spirit. therefore imagine that the air cascading through your body is the air of the divine spirit-the ruach elohim. it exists everywhere, surrounding you on all sides-omnipotent and infinite. this spirit is without limitation or opposition. it is eternal truth, wisdom, and love. it is light and life. this is what you should imagine flowing freely through every pore of your body and mind. regular practice of this exercise is designed to bring the student to a hgh level of divine consciousness. ever

ary color of orange. the middle pillar exercise 215 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the undines: holy art thou, lord of the mighty waters, whereon thy spirit moved in the beginning. elohim tzabaoth. glory be unto thee ruach elohim. whose spirit hovered over the great waters of creation. 0 depth, 0 inscrutable depth, which exhalest unto the height: lead thou us into the true life, through liberty, through love, so that one day we may be found worthy to know thee, to unite with thy spirit, in the silence, for the attainment of thy understanding. amen. part v: earth 7 1. see a shaft of light descend once more to t

olve around the interpersonal relationship between therapist and client. freud's psychoanalysis and jung's analytical psychology are two forms of psychotherapy. qabalah: hebrew word meaning "tradition" quintessence: the "fifth essence" refers to spirit. raphael: hebrew archangel of elemental air. repression: the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. ruach: hebrew word for "breath "air" and "spirit" the middle part of the qabalistic soul, representing the mind and reasoning powers. ruach elohim: hebrew for "spirit of god" sahasrara: sanskrit word for "thousand-petalled lotus" in yoga it refers to the crown chakra. some authorities do not consider it to be an actual chakra, although most modern practitioners do. salamanders: elemental spirits o

THE PATH OF KABBALAH

t want anything; he just lies inside his mother s womb, i.e. inside a higher partzuf that raises him devotedly. after that, the embryo takes nine months to develop; meaning develops his own nine sefirot in malchut, from nefesh of nefesh (keter of malchut) to yechida of nefesh (malchut of malchut. at this point he stops being an embryo, he is born and acquires a vessel of hochma with the light of ruach (nrnhy of ruach) with aviut aleph (1st degree coarseness. this period is called infancy. it lasts two years, 24 months. by that the partzuf attains a state called katnut, or galgalta and eynaim, a complete screen in first-degree coarseness. the infant is different to the embryo in that the embryo wants nothing, but the infant sucks the light with his own independent desire, like the baby tha

contact with him and enjoy ourselves because we want to please him. we have a sufficient screen for this degree that protects us from receiving for ourselves. that state is called the world of assiya. then, as a result of the study and the additional efforts we make, we acquire a screen over a greater measure of egoism, that of aviut aleph (1st degree coarseness) and can now receive the light of ruach in order to bestow. accordingly, we have protection against stealing for a larger sum of money, say $1000. in such a case we pass from the world of assiya to the world of yetzira. in the same way, when acquiring a screen for 2nd degree of coarseness, we ascend from yetzira to beria. by passing from one world to the next, the curtain falls off the previous world and instead we place over it a

n receives a spiritual power, which brings him to equalize his will with that of the creator. however this power will only be revealed and act in a person subject to the condition that he practices "torah and mitzvot, not in order to receive any reward for himself, but only in order to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. he attains those five degrees from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in totality 125 degrees from this world to the top of the ladder. by practicing "torah and mitzvot" in order to bring contentment to the creator, a person slowly merits and attains (degree by d

(the fourth phase) gets its light from the corresponding phase: behinat shoresh (the root phase) in behina dalet gets light of yechida (the highest light) from behinat shoresh. behina aleph (first phases) in behina dalet gets light of haya from behina aleph. behina bet (second phases) in behina dalet gets light of neshama from behina bet. behina gimel (third phases) in behina dalet gets light of ruach from behina gimel. behina dalet (fourth phase) in behina dalet gets light of nefesh from behina dalet. only behina dalet in behina dalet feels that her will to receive pleasure is really hers. because of that only this behina is regarded as a creature. the other preceding phases in behina dalet are desires that behina dalet gets from behinot shoresh, aleph, bet, and gimel. the desires in her

stops receiving, the light withdraws from all of them, because all five behinot (plural for behina) are in fact one vessel, the tip of the yod ,yod ,he ,vav ,he( after the restriction, when malchut receives the five lights through the screen, they still go inside the same five parts of malchut. the order of the entrance of the lights into the partzuf runs from the smallest to the greatest: nefesh ruach neshama haya yechida, hence the name nrnhy (pronounced as naranhay. the entrance of the lights in the partzuf 125 of 273 chapter 3.8- entrance and exit of lights in the partzuf the five parts of malchut are called behinot shoresh aleph bet- gimel dalet. after the restriction, when those parts receive lights through the screen, they are called sefirot, because the light shines in them (sapir

tion, when those parts receive lights through the screen, they are called sefirot, because the light shines in them (sapir means illumination in hebrew. therefore, from that stage on they are referred to as sefirot: shoresh keter. aleph hochma. bet bina. gimel za (zeir anpin. dalet malchut. the reshimot (plural for reshimo) from the withdrawing lights are called otiot. once the five lights nefesh ruach neshama haya yechida- have withdrawn from the five sefirot keter hochma bina za malchut, there remain five reshimot, or otiot: tip of the yod ,yod ,he ,vav ,he.(later on we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spirit

the purpose of our lives, while living in this world, so that we do not have to return to our world time after time and suffer again and again from this empty, useless and purposeless life. a partzuf consists of ten sefirot: keter, hochma, bina, zeir anpin, malchut. expressed in letters it would be: yod hochma, he bina, vav- zeir anpin, he malchut. 137 of 273 but the degree of a partzuf (nefesh, ruach, neshama, haya, yechida) is not clarified by the name havayah. the letters of havayah make up ten sefirot, the skeleton of the vessel. they explain the state of the empty vessel, without the upper light. the degree of the vessel is determined by the power of the screen. the screen fills up the ten sefirot of havayah with lights. the screen can fill up the vessel with the lights of nefesh, ru

yod (10+5+ vav yod vav (6+10+6+ hey yod (10+5= 72, or pronounced in letters: ab. hence partzuf hochma is called ab. c. the degree of neshama (bina) is havayah filled with he, except that in the letter vav it is filled with aleph and in the letter he, it is filled with yod: yod vav dalet (10+6+4+ he yod (10+5+ vav aleph vav (6+1+6+ hey yod (10+5= 63, or pronounced in letters: sag. d. the degree of ruach (zeir anpin) is havayah filled with he, but only the letter vav is filled with aleph: yod vav dalet (10+6+4+ he aleph (5+1+ vav aleph vav (6+1+6+ hey aleph (5+1= 45, or pronounced in letters: ma. e. the degree of nefesh (malchut) is havayah filled with he, except in the letter vav which remains without any filling: yod vav dalet (10+6+4+ he he (5+5+ vav vav (6+6+ he he (5+5= 52, or pronounce

chut) created partzuf adam harishon just as she had created the worlds of bya. consequently adam harishon is always inside the worlds of bya. the worlds of bya were created standing at avi, and continued down to the haze of the place of the world of yetzira, with adam harishon contained in them. when born, he was at the height of all three worlds of bya and received from bya the lights of nefesh, ruach, neshama (nrn. adam harishon received additional lights nrn deatzilut, because bya were in atzilut. the state of the worlds at the time of the birth of adam harishon is called the eve of shabbat (saturday evening. then, by an awakening from above, the worlds rose one degree (meaning ten sefirot) along with adam harishon, so that the end of bya rose along with adam harishon to the haze of the

ds of bya were created as well. they consist of the weaknesses and stand opposite bya. because of that, bya is clean from any will to receive and are therefore named the holy bya. their opposite worlds are therefore named the impure bya. 162 of 273 the impure worlds are called: esh mitlakachat (fire catches fire) opposite the world of beria. anan gadol (great cloud- opposite the world of yetzira. ruach se ara (stormy wind- opposite the world of assiya. after the sin, partzuf adam harishon broke into 600,000 pieces. the pieces continued to break (the torah describes them as the killing of abel, the flood, babylon, and there is more. consequently, all that was left of partzuf adam harishon are fragments that have a will to receive in order receive, with just a spark of light. these parts, wi

lah students. there is yet another shell: it is called klipat noga (the noga shell. it consists of a mixture of good and evil. the term mixed indicates, that when this shell receives light, she receives it in the good part, but immediately passes it to the evil. the correction of the entire reality concentrates solely on the correction of the noga shell: to detach it from the three impure klipot- ruach se ara, anan gadol, and esh mitlakachat that she is connected with in the evil part, and join them with the good part to holiness, to atzilut. 163 of 273 chapter 3.20- the rising of the worlds the real place of all the worlds is the phases before the sin: zeir anpin standing in the place of arich anpin malchut standing in the place of avi beria standing in the place of yeshsut yetzira standi

artial state that the creature already attained by acquiring a certain degree in the spiritual world, and a part of the perfection he has not attained yet. since the creature does not receive the entire light, but limits the amount it receives, the partial light that the creature receives is measured against the light of ein sof. the measurement unit that is used is the five lights nrnhy (nefesh, ruach, neshama, haya, yechida. adam kadmon: it is the first and the highest of the spiritual worlds. since all the other worlds are lower than adam kadmon, they descend from it. thus, it is obvious that the properties that they receive from the light transmitted through it from the world of ein sof contain the properties of the world of adam kadmon as well. otiot (letters: otiot are vessels. the l

se the lower partzuf cannot attain anything of the higher partzuf beyond its operations of the upper one inside it. for this reason we cannot attain the creator himself but only through his actions, hence the phrase: from your acts we know you. q: why do we say that blood is the soul? a: the soul, meaning the light of the creator that fulfills the corrected desire has five names, degrees: nefesh, ruach, neshama, haya, yechida. it is said that the blood is the soul because the word blood (dam) comes from the hebrew word still (domem, meaning the still degree in spirituality. the blood vessels are the powers of the soul called angels, messengers of the soul that revive the body. q: where does matter comes from? 184 of 273 a: yesod is the lowest border in the attainment of any object or pheno

ual vessel of identical attributes to those of the upper light and filled with light. the creation process of the soul begins with a spiritual degree called rosh hashanah. the next correction correlates 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 pa

TYSON DONALD THE POWER OF THE WORD

e banner drawn was vhhi, pointing to naphtali and the sign gemini, the response would be free speech and true testimony, indicating the revelation of some family secret. it is possible that urim and thummim were used for more than just divination by lot. according to the torah, the high priest employed them as a 86 tetragrammaton focus during deep meditation until he attained the exalted state of ruach ha-qadesh, the holy ruach, during which the enlightenment of god enters into a human. at this point the letters on urim and thummim lit up and spelled out the answer sought by the priest (see kaplan, meditation and the bible [weiser, 19781, p. 142. this notion that the stones worn by the high priest emitted holy light was pervasive. josephus declares that the onyx stone on the priest's right

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of the world and the extraordinary play3 of the sephiroth in god and in man through the thirty two paths of wisdom. the entire science of the sephiroth is hidden within the sexual mysteries. the soul has three aspects: 1. nephesh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses

rdinerio is literally extraordinary game arcano iii recordad, el sepher yetzirah describe en forma maravillosa todos los esplendores del mundo y el juego extraordinario de los sephirotes, en dios y en el hombre, por las treinta y dos sendas de la sabidur a. en el misterio de los sexos se oculta toda la ciencia de los sephirotes. el alma tiene tres aspectos: primero nephes, el alma animal. segundo ruach, el alma pensante. tercero mes hamah, el alma espiritual. el substractum de estos tres aspectos del alma, son los sephirotes. estos son at micos. el zohar, insiste en los tres "elementos principios, que componen el mundo. tales elementos son: fuego (schim, agua (men, aire (aleph. estos son los elementos, perfecta s ntesis, de los cuatro elementos manifestados. el poderoso mantram i.a.o. resu

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e. astronomy teaches that as leo passes away from the meridian, scorpio rises. the title comforter, menachem, mnchm, 40, 50, 8, 40, amounting to 138, and the title the branch, applied to the messiah in zechariah iii. v. 8, namely, tzmch, 90, 40, 8 also 138, are of the same number. metatron, the great angel mthrthn, and shaddai shdi, sh =300 is used as a glyph of the the spirit of the living gods, ruach elohim ruch alhim, which transmutes into 200, 6, 8, 1, 30, 5, 10, 40 or 300. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 26. the kabalists sometimes considered the units to refer to divine beings, the tens to celestial bodies, hundreds to things of earth, and thousands to future events. 2. notariqon, a word derived from the latin notarius, a shorthand writer, m

human soul; these are the superior triad, which separates at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further separated by adepts; these are chiah, neshamah, ruach and nephesh, which correspond to the symbolical worlds of atziluth, briah, yetzirah and assiah. there is an occult reference in the seven stars in the head of taurus called the pleiades, six present and one hidden said to be daughters of atlas, who, pursued by numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott orion, were changed by zeus in mercy into pigeons (peleia

e are also 4 cavaliers. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the kabalists greatly esteemed the 12-lettered name of god, hih-hvvh-vihih, meaning fuit, est, erit, or- he was, is, will be. less esoteric was the triple tetragrammaton, ihvh thrice written. all fratres of the rosicrucian society of england will also be familiar with ab ben v ruch h qdsh, ab-benve- ruach-ha-kodesh; meaning father, son and holy spirit. the rosicrucian society had a scheme of distributing 12 shades of color among the zodiacal signs, but this is a secret matter. many erroneous schemes have been published. the 12 signs of the zodiac are named in hebrew, beginning with aries; taleh, shur, thaumim, sartan, ariah, bethuleh, mazanaim, akrab, kesith, gedi, deli, and dagim. in arabic;

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nvoker of this force calls forth and links the power of the sun into his aura. yod nun resh yod! virgo, isis, mighty mother! sol, osiris, slain and risen! isis, apophis, osiris! i-a-o! the letters iao compose a synthetic name relating to the sun entering virgo and the introduction of the air element, which in itself represents spirit or unification with the part of the kabbalistic soul called the ruach or "breath" the sign of orisis slain! this represents the forces of the equinox. l the sign of the mourning of isis! 183 the hands here are in a semi-arc position which shows the sun at summer solstice and links with the life force of osiris. v the sign of typhon and apophis! the hands show a further movement of the arc, which represents the sun at winter solstice, thus representing the forc

the combination effect of the energy from both the equinox and solstice forces. the energy here is then brought down in an even flow, thus cementing itself into the aura. the entire concept of doing these signs is twofold. the first is that one brings down the solar influences by imitation through a process of god-form assimilation when doing the signs, which interrelates with a force called the ruach, the second functioning part of the kabbalistic soul (for a full explanation of this see regardie's middle pillar, llewellyn publications. the idea is to unify the lower portion of the soul, called the nephesch, with that of the ruach, which is in fact a triggering device by which this is activated and propels the initiate into higher levels of consciousness. the second part of this is that

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

sed: the keyword is i.n.r.i, which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as the initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word which is yeheshua or the hebrew name of jesus, formed of the holy letters shin, representing the ruach elohim, placed within the centre of the name tetragrammaton. also it has been interpreted as: igne natura renvatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum from a personal viewpoint, the first of these interpretations seems to be the most powerful and within order concepts. whatever one has to say about christ, all will agree that his name evok

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

which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah seeks the lower good: both will be ruined. the following of a false idea cannot be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chiah, which is allotted to chokmah; but you cannot touch the yechidah part of you with your ruach: you must use the consciousness of the neschama

were, to the heights "and may stand in the presence of the holy one (which genius will be a might angelic power, and in a form far different from the petty personages we are here "in that hour, when the son of man is invoked before the lord of spirits, and his name, in the presence of the ancient days" this will be the synthetical form of the son of man, the ben adam, who is the synthesis of the ruach of the universe: in other words, the allusion is to the great god of the world of yetzirah or the microprosopus, the son of the first adam when he is invoked before the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or eve

re the lord of spirits, which can but be in kether; and his name in the presence of the ancient of days "he who is ancient before the gods, ancient before time, ancient before the formation of the worlds, he the eternal amen, or even he who is before amen, and whom the plumes of amen's head-dress only touch" now the foregoing partly represents the mode in which the initiate becomes the adept: the ruach, directed in accordance with the promptings of the neschamah, keeps the nephesch from being the ground of the evil forces, and the neschamah brings the ruach into contact with the chiah, i.e, the genius which stands in the presence of the holy one the yechidah the divine self; which stands, as it were, before the synthetical god of all things. that is the only real way to become the greatest

hich, according to the description, had after the resurrection, the apparent solidity of the ordinary body, and the faculties of the spirit body. because if you can once get the great force of the highest to send its ray clean down through the neschamah into the mind, and thence into our physical body, the nephesch would be so transformed as to render you almost like a god walking this earth. the ruach, then, has to undergo a certain check and suffering in order to attain its apotheosis, which is the work of our adept. in the fully initiated adept, the nephesch is so withdrawn into the ruach, that even the lowest parts of these two principles cease to become allied to the body and are drawn into the first six sephiroth. this is again brought out in the obligation, where you say "i pledge m

is the cross exalted on a pedestal of three steps: the obligation cross. this latter is also to an extent represented on the top in the crucified figure, and symbolizes the voluntary sacrifice of the lower will, which is incidental to allaying the intellect with the higher aspirations, and to the establishment of your consciousness therein: thus, if the ordinary consciousness were centered in the ruach, you could touch the neschamah, while if it was in the latter, you could touch the genius. now this transference of consciousness from ruach to neschamah is one object of the ceremony of the 5=6 ritual: it is a thing which will be more readily understood when the grade of adeptus minor is reached. it is especially intended to effect the change of the consciousness into the neschamah, and the

symbols of suffering and self sacrifice, and says that his victory is in the cross of the rose. the third place is when he enters the vault in the third point and kneels down, and the chief adept says al am the reconciler with the ineffable: i am the dweller of the invisible: let the white brilliance of the divine spirit descend" in these three cases a possible exchange of consciousness from the ruach into the neschamah is initiated, so that whether he understands it or not, the aspirant actually approaches his own genius (there are some cases where the genius may have attained a height and fallen: that is when, having touched the ruach in one incarnation, it has been so wrought upon by the sufferings of the lower part, that it has for the moment consented to slaken the tension of their u

rdium, is a fair indication of the powers and duties of thoth. the following paper was a flying rolls paper issued out in the thoth hermes temple which also explains the function of the rituals from a kabbalistic concept. f l y i n g r o l l 3 7 kabbalistic soul and aura activation during ritual by now most of you will be familiar with the three main principles of the kabbalistic soul (neschamah, ruach and nephesch. the importance of understanding this principle is because during ritual, the link of the three aspects of the soul opens the gate to a tremendous source of energy. if we study how this energy can be acquired, we use the principles of the aura as a method of expanding this principle. the aura around the body is made up of images of the man, which start next to the skin, and can

uired, we use the principles of the aura as a method of expanding this principle. the aura around the body is made up of images of the man, which start next to the skin, and can be seen extending 6 to 12 feet from the physical body. some have grouped these images together in 7 stages, but the fact remains that they all emanate from the physical in shape, and can be attributed to the nephesch. the ruach during ritual is the astral shell the hierophant creates before the ritual begins, and which the officers step into (the method of doing this will be explained at higher grades. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when the temple officer silently meditates, he consciously linkes his aura with the

p into (the method of doing this will be explained at higher grades. this is the accumulated unconscious energy of the order which is drawn from the matrix and sent back when the ceremony is completed. when the temple officer silently meditates, he consciously linkes his aura with the shell which opens up new channels of awareness within him. the neschamah is the divine spark brought about by the ruach and nephesch, linked with the officer stretching forth his faculty of reason; all are joined as a unified force by the hierophant who welds them together as he brings down the power of the order which could be classed as the neschamah. while this entire principle is inherited in us as living beings (with the neschamah as our soul or disassociated state of awareness, we have in fact learned t

be classed as the neschamah. while this entire principle is inherited in us as living beings (with the neschamah as our soul or disassociated state of awareness, we have in fact learned to extend this faculty via group ritual working. as one advances through the ranks of the order, the aura is impregnated with the vital forms of each element grade. this forces a link between your own aura and the ruach or order. it is power which binds the two together in a positive manner, the link being stronger with each grade you undertake. this makes it easier each time for the power of the neschamah to give the divine spark and bind to the ruach, to come through during ceremony. it is not unusual, if this is done correctly, for the aura to light up, and/or images appear around the officers, especiall

ith each grade you undertake. this makes it easier each time for the power of the neschamah to give the divine spark and bind to the ruach, to come through during ceremony. it is not unusual, if this is done correctly, for the aura to light up, and/or images appear around the officers, especially the hierophant. the shapes will vary according to the officer and grade, but shows that the nephesch, ruach, and neschamah, have linked together correctly. generally, imbalances in these ceremonies occur when the ruach has blocked off the power of neschamah, and in cases like these the onus is on the hierophant or another officer to bring them through. at the close of the ceremony the neschamah withdraws, and the ruach unbinds, leaving the nephesch revitalised and replenished. the order aspect of

er of neschamah, and in cases like these the onus is on the hierophant or another officer to bring them through. at the close of the ceremony the neschamah withdraws, and the ruach unbinds, leaving the nephesch revitalised and replenished. the order aspect of the kabbalistic soul cannot function correctly unless these three phases in our own beings are operating. the joining point is when our own ruach links with the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. chapter four enochian pronunciation in the past there has been a lot of criticism about the golden dawn's enochian pronunciation, based solely on two papers published by regardie in his "golden dawn" publication. the first of these two papers is by wyn westcott who says: in

been the vehicle, while their exalted position signifies their purification through sacrifice "the two pairs of brown candles are the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal counterpart of earth "the two-three symbolize the six divisions of ruach in the qabbalistic divisions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and c

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