Michael Wynn's Occult Reference Library
SEPHIROTIC

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3 8 INITIATION CEREMONY

ss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoure

om the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is

4 7 INITIATION CEREMONY

ntation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of

g of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of mercury. hiero: resumes his seat. heg: leads practicus to hiereus. heg: hiereus: pract: move to west. hiereus: on this tablet (indicating it) are shown the paths when arranged with daath added to the sephirotic tree. it differs from the other and more usual attributions. furthermore it is not so correct, as daath is not properly speaking, a sephira. on this tablet (indicating it) is shown the arrangement of the sephiroth in the four worlds, each sephira with its own 10 sephiroth inscribed inside, so that the total number is 400, the number of tau the last letter of the alphabet. hiereus: resum

ADDTLS

ation of adam in the sense of man. the squares of numbers are not of the ordinary magical class. 12 13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient

the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements together. the order of the lesser angles as they relate to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the

te that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to invocation without the correct method of calling them, utilizing the calling angel. reading

r sub-quadrant of a on the a tablet, the commanding angel is ardza. be thou certain to read this name from left to right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square

angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either the kerubic squares, nor to the sub-servient squares.(note: the use of the letter in the sephirotic cross in combination with a lesser angel name and a letter extracted from the tablet of union is reserved for a higher grade. thus, from the top rank of the a quadrant in the a tablet we have the following name(s) r z (l) l a it is through the process of permutatio

union is reserved for a higher grade. thus, from the top rank of the a quadrant in the a tablet we have the following name(s) r z (l) l a it is through the process of permutation that thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a t

the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the letters. so far as concerns the great cross, the method for attributing to it the letters of the name is to divide each vertical and horizontal line into groups of three adjoining squares. we now come to the colored squares grouped above and below the sephirotic cross in each of the lesser angles. the most important of these are the four above the cross-bar of the sephirotic cross, called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not include

or the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names. thus: rzla, zlar, larz, arzl. these four names, the names of the four kerubic angels of the lesser angle, rule the servient squares below the sephirotic cross, and of the four, the first is the most powerful as the others are derived therefrom. by prefixing to these four names a letter from the appropriate line of the tablet of union, we obtain even more powerful names, archangelic in character. thus, for the kerubic rank of the a lesser angle for the a tablet, which we are using as our example, the letter e of the word exarp on the tab

e the remaining four letters apply to the sixteen servient squares of those angles as shown above. the other names of the tablet of union are attributed similarly to c, b, and d. as an example, below are given the names formed from the lesser angle of d in the ctablet: 13 diagram 241 below is a diagram of the great name applied to each corner of the separate tablets: note: the great cross and the sephirotic cross of each sub-angle have been blackened to beter illustrate the holy name applied. 14 insert diagram f: each square of the above diagram represents three squares on the tablets. this attribution is perfectly simple if it be remembered that the letter consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the sephiroti

ree squares on the tablets. this attribution is perfectly simple if it be remembered that the letter consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the sephirotic crosses in the lesser angles have, as the student will already have noted, ten squares, each of which is referred to one of the sephiroth of the tree of life. the sephirotic cross therefore represents the sephiroth modified by the letter of the lesser angle. thus kether in the airy, lesser angle is the kether of w. in the watery lesser angle, it is the kether of h, and so on. the letters, in this case, as elsewhere explained, refer to the four worlds. referring to the other squares of the lesser angles, in the kerubic rank the outside square is always attri

ttributions of the kerubic squares. the columns (that is reading from above downwards) follow the order of the kerubic squares above, and this order is invariably followed downwards for the ranks, reading from right to left. thus, in the a lesser angle of the a tablet, the kerubic rank has attribution to the name: w h y h(final) therefore, applying the above rule, the servient squares beneath the sephirotic cross follow: w h y h(final) h(final) 16 y h w from this example, it will be clearly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column w rank y does not coincide in nature with column y rank w. we must now approach the reason for this complex series of references of the letters of t

rot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode o

l betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters

zodiacal forces would be inferred in lieu of purely elemental ones. the former, however, may be found to be the most practical for most circumstances. the method of applying these rules to the great cross may be seen in the following, consisting of the three left hand squares of the linea spiritus sancti of the a tablet, showing the pyramids formed from the squares of the letters oro: diagram p: sephirotic cross: triangle no. 1: elemental emblem of tablet. triangle no. 2: emblem of m. triangle no. 3: elemental emblem of lesser angle. triangle no. 4: sephirah. letter of tetragrammaton. tarot card. coloring: no. 1, color of the element of tablet. no. 2, always white. no. 3 elemental color of lesser angle. no. 4, either white for m, or in color of sephirah. 23 kerubic squares of the lesser a

c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. 26 the following is the enochian alphabet (this sometimes, though wrongly, was called theban) together with the english equivalents of its letters and the enochian titles enochian title english b pe b c veh c or k g ged g d gal d f orth f a un a e graph e m tal m i gon i,y, j h na-hath h l ur l p mals p q ger q n drun n x pal x o med o r don r z ceph z u vau u,v,w s fam s t gisa

is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the

ns, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch towers, and therein is their dominion limited on either side by the sephirotic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore, even in the small squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minera

ts and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names which have been taught unto the first order are rather general than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid, viz: the double columns of severity and mercy when projected in a sphere, and this also is under the presidency of the sephiroth. but the names of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will b

ALEISTER CROWLEY BOOK OF LIES

dit; ra-hoor-khuit, i. commentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; th

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

acle, the salt :31 "bis: 315& 316 table i: xlii: liii: xlix :key scale: perfumes :the greek: lineal figures of the :alphabet: planets and geomancy: 0 :the circle: 1 :ambergris :the point: 2 :musk (sigma :the line, also the cross: 3 :myrrh, civet :the plane, also the diamond: oval, circle and other yoni: symbols: 4 :cedar (iota :the solid figure: 5 :tobacco (phi :the tessaract: 6 :olibanum: omega: sephirotic geomantic fi: 7 :benzoin, rose: epsilon: gures follow the planets: red sandal: caput and cauda draconis: 8 :storax: are the nodes of the moon: 9 :jasmine, jinseng: chi: nearly= herschel and: all odoriferous: neptune respectively: roots: they belong to malkuth: 10 :dittany of crete: sampi :11 :galbanum: alpha :those of airy triplicity: 12 :mastic, white: beta :octagram: sandal, mace: sto

ALEISTER CROWLEY EQ I 5

the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately 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 ho

eh gebor le0olahm adonai "thou art might, for ever, o lord" a brief explanation of agla is this; a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but ihvh, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistical sephirotic greatest trinity,and the son in his human incarnation, in the christian acceptation of the trinity. therefore, as the son reveals the father, so does ihvh, jehovah, reveal ahih, eheieh. and adni is the queen, by whom alone tetragrammaton 82 can be grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton ihvh is referred to the sephiroth

ALEISTER CROWLEY EQUINOX EQ I 2 2

t schism "in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, as

be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be

ment in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on p

irit_ diagram 50. the calvary cross of six squares. and then explains to him the symbolic representation of the fall "the great goddess, who in the 3= 8 degree, was supporting the columns of the sephiroth in the form of the sign of theoricus("i.e, of atlas supporting the world) being tempted by the fruit of the tree of knowledge, stooped down to the qliphoth. the columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th, at the feet of aima elohim. and on the head of the dragon are the names of the eight edomite kings

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

AN INTRO TO STUDY OF THE KABALAH

ble one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, or treasury where the decision is made as to what earth body each soul or ego shall enter (5) that every soul after earth life or lives must at length be so purified as to be re-absorbed into the infinite god (6) that o

s (see zohar ii. 42a. the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its continuous changes of force and form. they did what they knew would imperil their purely psychic existence, they sank fully into material forms, they took on the grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought fort

or to a realm of bliss. in their earthly forms they brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirotic crown was first, then came chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a

DION FORTUNE MYSTICAL QABALA

ay readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the s

reach, for they are all in unbroken communication the one with the other; they "emanate" each other, to use the language of the qabalah. but the water changes its nature as it progresses because something is added to it by the experiences it undergoes in each reach; alluvial soil from the water-meadows; city grime from the docks. 35. so the primordial emanation of kether becomes modi fled in each sephirotic "reach" of the cosmic river; the reaches" or sephirotic spheres, remain constant; the emanations flow on, undergoing modification in each sphere. 36. the titles assigned to geburah of strength, justice, severity, and fear speak for themselves and indicate the dual aspects of this sephirah. now that we are coming down the tree into the planes of form we see more and more clearly that eve

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

encircled or bound by kingdom, the ninth sephiroth. each of these triads symbolized a portion of the human frame: the first, the head; the second, the arms; the third, the legs. although those sephiroth were emanations from god, they remained a portion of god, simply representing different aspects of the one being. kabalistic cosmology posits the existence of four different worlds, each forming a sephirotic system of a decade of emanations generated thusly: from the world of emanations, or the heavenly man, came a direct emanation from the en soph. from the emanation was produced the world of creation, or the briatic world of pure nature, less spiritual than the world of the heavenly man. the angel metatron inhabited the briatic world and constituted a world of pure spirit. he governed the

FULLER J F C SECRET WISDOM OF THE QABALAH

balah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and evil. 36 the evolution of satan. 39 the problem of free will. 42 the mystery of sex. 45 chapter iv 48 the fall of tetragrmmmaton 48 the principles of creation. 48 the experimental worlds. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 th

out of the voice (the creative instrument) which expressed the ineffable thought of light in the words gyehe aur h- hlet there be light h. thus to the qabalist the universe is a divine form reflected in a beam of light, a form which will vanish utterly back into the ayin when this beam is cut off. existence, therefore, is light; perhaps that light which present-day science calls gradiation h. the sephirotic scheme according to the zohar the act of creation took place as follows: when the most mysterious wished to reveal himself, he first produced a single point which was transmuted into a thought, and in this he executed innumerahle designs, and engraved innumerable gravings. he further graved within the sacred and mystic lamp a mystic and most holy design, which was a wonderous edifice is

(sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter

for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist [exist. 15 many other comparisons could be given, but the above must suffice to show how deep-rooted are the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of l

ood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple, but in its extended form it grows complex; for not only is the tree of life divided into three planes which become four in malkuth, but it is projected from the godhead through four worlds each containing a tree of ten sephiroth, and each sephirah containing within itself ten of these intelligences, each of which is threefold in nature for as it is wr

demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the ear

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

ble and without the od the mother is inconceivable. what is conceivable is always a relationship; not od in itself nor heh in itself, but od heh in conjunction. od, be it remembered, has the numerical value of 10 and thus holds within itself the seed of the tree of life. the value of heh being 5, this letter represents the secret wisdom of the qabalah page 46 microcosmic power which can bring the sephirotic scheme into consciousness. again, in order to realize the perfection of the unity of od heh it is necessary to establish a unity between vau and heh. here the vau, which is of the value 6, represents the consciousness of the macrocosm and heh the microcosmic power, not in god but in man. in the zohar we find a complex account of these permutations, which is worth quoting. it reads as fo

t of envelope around the first one. so that, emanating from the supreme point, all the degrees of creation are but envelopes, the one for the other. the envelope of the superior degree forms the brain of the degree next to it. 4 here is presented to us a system of worlds within worlds. first there is the world, or expanse, of no-thingness; then the awir, or ether; next the aur, or light; then ten sephirotic rings of light, one grosser than the other, until the last is composed of air, fire, water, earth, and spirit, or od, heh, vau, heh, and shin, in which the form is visible because of the existence of the spirit. by the cry gyehe aur h (let there be light) was the world created, and yehe is a combination of od and heh (hy- the great father and the great mother- the eternal complements. f

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ter ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears the general rose-crossofthethirdorderand the clothing of an officiating adeptus minor. he carries awandsurmounted by a triple sephirotic cross [printed before the text intheceremonyofreceptionintothegradeofneophyte,1916.]noteschapter11. waite: letter to harold voorhis, 24 september 1936. voorhis visited the site of 206 washington streeton7march 1937 and sent his description to waite on the same day. 2. reubenh.walworth,hydegenealogy;orthedescendants,inthefemaleaswellasinthemalelines,jromwilliamhydeofnorwich(albany, 2vols

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

secrets which had been received from the greatly honoured chief adepts, and were placed by them in the care ofv. h. frater 's.rioghail mo dhream' an eminent kabbalist, hermetic stu255 dent and magister of the soc. ros. in anglia, for revision, and to render them suitable for english students of the present day.thewording and the working arrangements have alone been revised; the foundation of the sephirotic scheme and the relative depend255 enceofits several parts, the secret names and references are untouched and unaltered from the ciphermsswhich were handed to v.h.sapere audeso=6260 (whose motto was at that time quod scis nescis) already an adept and an honorary magus of the soc rosinanglia, some years before by a most eminent and illuminated hermetist (since dead) whose tide was frater

GILBERT THE MAGICAL MASON

ered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews. time will not permit me to extend much farther this paper on the doctrines of the kabalah; but i may say that the teaching include the following dogmas.(1)that the supreme incomprehensible one was not the direct creator of the world (2) that all we perceive or know of is formed on the sephirotic type (3)thathuman souls were pre-existent in an upper world before the origin of this present world (4) that human souls before incarnation dwell now in an upper hall, where the decision is made as to what body each soul shall enter (5)thatevery soul after earth lives must at length be so purified as to be reabsorbed into the infinite (6)thattwo lives are taught by many rabbis, to be ne

lodges, we are taught of two great pillars, one on the right and on the left, the pillars of mercy and judgment; then a third exists between them, that of severity; tempered by mercy, and called pillar of mildness. these are similar to the masonic pillars of wisdom, strength, and beauty, while the ain soph aur above them is the mystic blazing star in the east. wisdom, strength, and beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the

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

rabba included three more, these formed the keepers of the veils of the original r.a. chapter, for whom the lower offices oftreas, i.g, and sentinel are now substituted; some very learned patron of the order caused this change to be made, fearing that it might be a blasphemy to represent these three highest powers in a lodge which might become too ordinary a business. they were types of the first sephirotic triad. freemasons little know how close they have been to the personation of the most exalted types of omnipotence. the letter g in the centre of a fellow crafts lodge, has received several explanations; i would add that it has a relation to ghimel, the hebrew g, the third letter of the alphabet, the three, meaning trinity of deity; the third sephira is binah, the mother of microprosopu

ard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a person in the direction of the sun, for a favourable effect. to perambulate against the sun was called widdershin

GOLDEN DAWN RITUALS B

r arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the ma

GOLDEN DAWN RITUALS D

fic. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this kind of work it is vital, that the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physic

differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o!

GOLDEN DAWN RITUALS SADD

t" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic

e beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside

here be the rules governing the attributions of the 12 signs to the great cross: kerubics to the linea spiritus sancti cardinals to the linea dei patris mutables to the linea dei fellique thou shall not confuse the cross of ten squares as illustrated in the admission badge of the 27th path of p, as taught in the 4= 7 grade of philosophus. thou shall note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: ma

key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9 10 numbering system of sephirotic cross k y f a c b planetary attributions of sephirotic cross (note: l is not included) as shown the servient portion (each suare) is ruled by a let

eir operation being mainly terrestial in nature. note: the reason the l symbol is used in place of the b symbol is as follows "though one of the seven lords who wander, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water tablet aces& court cards attributions on tablet of union: here be the attributions as related to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces

ifferent in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given, consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross 25 triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of t

mely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square

GOLDEN DAWN RITUALS SAPPENDA

lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f- w h x star k tristitia h w q moon l laetitia s.c. trapt r sun a- y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. appendix b: 31 the enochian alphabet the following is the enochian alphabet (this sometimes, though wrongly, was called theban, together with the english equivalents of its letters and the enochian titles. enochian title english b pe b c veh c or k g ged g d gal d f orth f a un a e graph e m tal m i gon i,y, j h na-hath h l ur l p mals p q ger q n drun n x pal x o med o r don r z

GOLDEN DAWN RITUALS SCONTINUED

different in the enochian system. here they are: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. while the coloring of the truncated pyramids in other attributed forms has been given consideration is not acceptable to deteriorate the elemental nature of the tablets by painting them in anything other than the prescribed manner. sephirotic cross triangle no. 1 elemental emblem of the tablet. triangle no. 2 emblem of m. triangle no. 3 elemental emblem of the lesser angle. triangle no. 4 sephiroth, letter of the tetragrammaton, tarot card. kerubic squares of the lesser angle triangle no. 1 tarot card of the lesser angle. triangle no. 2 elemental emblem of the tablet. triangle no. 3 kerubic symbol answering to letter of the

GOLDEN DAWN RITUALS U1

cal mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy 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 v

GOLDEN DAWN RITUALS ZAM3

nutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the

GOLDEN DAWN RITUALS ZAM8

ead of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters i

am, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x j mal 10 kuth t m k w l 6 taking the yetziratic attributions and placing them in combination with the former diagram, we

oth, we must remember that all of the sephiroth below the point of hmkj should have a double, triple, or quadruple form of 12 for example, let's take the heptangle of jxn, the heptagon and the two forms of the heptagram. they should all be united in the same talisman with the extremities of the angles coinciding. you will be utilizing these figures for potent and powerful planetary, zodiacal, and sephirotic work. it is not necessary to have every aspect of every figure memorized, but you should have a working knowledge of each figure and how it applies to every sephiroth and every planet. this will give you a basic understanding and allow the information to seep into your mind and thus be easily utilized later for potent, powerful workings. 13 rtk hmkj hnyb b q l dsj m n l o k y h h w c w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ole forming a sort of complex symbol of venus. to the ibimorphos he gives the three dark planets, venus, mercury, and mars placed around a dark triangle erect, denoting fire. to the nephth an triad he gives three light planets, saturn, luna, and jupiter, around a light inverted triangle which denotes water. there is a necessary connection between water, female power, passive principle, binah, and sephirotic mother, and bride (see the kabbalah by mathers) note the ancient signs for the planets were all composed of a cross, solar disc and crescent: venus is a cross below a sun disc, mercury, a disc with a crescent above and cross below, saturn is a cross whose lowest point touches the apex of the crescent; jupiter is a crescent whose lowest point touches the left hand end of a cross: all the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ht is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gigantic cross of light, the act of marking the shoulders right and left whilst vibrating the sephirotic names, traces the horizontal shaft of the cross, equilibriating the light within the sphere of sensation. since it has been argued above that the great work consists in the search for the light, this ritual truly and completely performed leads to the accomplishment of that work and the personal discovery of the light. the pentagrams trace a cleansing and protecting circle of force invok

tering the sephirah netzach which he has reached by the three paths of qoph, tzaddi, and peh from the sephiroth-malkuth, yesod and hod respectively. the great goddess eve, being tempted by the fruits of the tree of knowledge whose branches tend upwards to the seven lower sephiroth, but also downward to the kingdom of shells, reached down to them and the two pillars were left unsupported. then the sephirotic tree was shattered. she fell and with her fell the great adam. and the great red dragon arose with his seven heads and ten horns, and eden was desolated-and the folds of the dragon enclosed malkuth and linked it to the kingdom of the shells. and the heads of the dragon rose into the seven lower sephiroth, even up to daath at the feet of aima elohirn. thus were the four rivers of eden de

this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the <209> boundary 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 fifth knowledge lecture 103 rays of the macrocosm. the nephesch is divided into its seven palaces, combining the sephirotic influences in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. that is, its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, kether, chokmah and binah, are united in a sense of feeling and comprehending impressions. its chesed is expressed by laxity of action. its geburah by

the symbolic re resentation of the fall. for, the great goddess who, in the b= grade was supporting the columns of the sephiroth, in the sign of the= grade, being tempted by the tree of knowledge (whose branches indeed tend upward into the seven lower sephiroth, but also tend downward anto the kingdom of shells) reached down unto the qlippoth, and immediately the columns were unsupported and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with seven heads and ten horns, and the garden was made desolate, and malkuth was cut off from the sephiroth by his intersecting folds, and linked unto the kingdom of shells. and the seven lower sephiroth were cut off from the three supernals in daath, at the feet of aima elohim. and on the heads

ht sides. the hiereus lamen is, in reality, a modification of the design on the' ar thp entacle. h.s. ritual of the portal 199 hegemon- black cassock, white cloak, red shoes, yellow and purple nemyss, mitre-headed sceptre, lamen of red and blue hexagram on white ground, yellow collar, rose leaves. opening chief adept is behind the veil in the east, symbolically in tiphareth-other offcers in their sephirotic stations- third adept in the north east <157> second adept in the south east- hiereus in west, hegemon east of altar' the hall is in darkness, the elemental lamps unlit- no lights except those burning behind the veil and shaded candles for officers. any members attending must give the portal si s on entering the temple. porfal members sit in the north -full= d 6 members in the south. 2n

he strength of our race- also the initials of christian rosenkreutz. moreover, 2 plus 2, equals 4, which is the number of dalefh, which means a door, referred to venus, the symbolical figure which embraces the whole tree of life, revealing that compassion or love is that fiery 2 76 the golden dawn: volume i1 book three force which binds together through an orderly growth and progression the whole sephirotic scheme into a unity. and daleth and venus are the attributions of that door into the tomb of the justified one, the vault of the adepti, even as the reciprocal path of venus, daleth, on the tree of life, is the secret gate which leads out from the garden of venus into the <298> newer life, the glory of the boundless light. the secret of that gate abides in the womb of the great mother

of the elements should be held according to the nature of the element intended to be invoked. bear in mind that the kerubic emblem is the most powerful action of the element in the triplicity. for example, leo- violent heat of summer. aries- beginning of warmth in spring. sagittarius, waning of heat in autumn <41> hold the wand by the white porh'on for all divine and spiritual matters or for the sephirotic influences, and for the process of rising in the planes. hold the wand by the black part only for material and mundane matters. the 10 upper and inner petals refer to the purity of the ten sephiroth. the middle 8 refer to the counter-charged natural and spiritual forces of air and fire. the lowest and outer 8 refer to the powers of earth and water. the centre and amber portion refers to

to the counter-charged natural and spiritual forces of air and fire. the lowest and outer 8 refer to the powers of earth and water. the centre and amber portion refers to the spiritual sun, while the outer calyx of 4 orange sepals shows the adion of the sun upon the life of things by differentiation. the wand should never be used inverted. the lotus flower is not to be touched in working, but in sephirotic and spiritual things, the flower is to be inclined towards the forehead; and to rise in the planes, the orange coloured centre is to be fully directed to the forehead. consecration of the lotus wand 1. provide a private room, white triangle, red cross of six squares. incense, a rose, water in a vase, lamp or vessel of fire, salt on a platter, and an astrologicalfigure of the heavens for

employed, the student should have put in a great deal of work on the exercise called the formulation of the middle pillar. this exercise, described in the portal paper reprinted in part one and at great length in my book the middle pillar, awakens the magical centres in the psycho-spiritual make-up of the student. needless to say, that without the power derived, directly or indirectly, from these sephirotic centres of chakras, there can be no successful magic. when a certain amount of success has been obtained in this formulation, then the vibratory formula should be assiduously practised. its results are salutary- and quite apart from the spiritual and psychic effect, which is that to be aimed at, its reaction incidentally on the physical health and vitality is so marked as almost to be m

uch an image, you can either imagine it astrally before you, or paint the actual resemblance. care should however be taken to pro488 the golden dawn: volume n book seven nounce the divine names belonging to the world under which the telesmatic image under course of construction would fall. thus to atziluth are allotted deific names. to briah, archangelic and so on. it is also useful to employ the sephirotic nameswhich are comprised in the special world to which the telesmatic image is allotted. it is well to note that the four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are applied. briah is creative and originative, and to it certain g

the lineal figure of the whole name, the triangle "a species of hieroglyphic form of each sephirah will result. this may <73> again be represented by a cognate angelic form, as taught in the formation of sigds from the rose" the yetziratic attributions will yield the information as to what colours, symbols, etc. are to be used in formulating the image. the same principle applies to the remaining sephirotic names <74> talismans and sigils there are innumerable methods of forming sigils for use in connection with talismans and their construction. one method, using the rose of the zelator adeptus minor, has previously been described. in the order this was the method most often used. herein, will be found methods of forming talismanic emblems and sigils from the kameas of the planets, or thei

er, and the south pole with malkuth. and as we have before sufficiently learned the ten sephiroth are repeated not alone, in each whole figure, but also in the parts therefore, so that every material thing created, will have its own sephiroth and paths. tree of life in a sphere 603 now as the north pole corresponds with kether, and the south pole corresponds withmalkuth, the central pillar of the sephirotic tree will form the invisible axis of the sphere, the central point coinciding with tiphareth. this latter sephirah together with that of yesod will be completely hidden from view, so that tiphareth will be the exact centre of the sphere. also the sephiroth chokmah, binah, chesed, geburah, netzach and hod will be duplicated. as also the paths, aleph, beth, gimel, vau, cheth, caph, mem, q

paper, the principal elementary ones being those of colour. certain squares on each tablet were painted in the colour of the element, according to the king scale, whilst others were left wholly or partly white. thus in each tablet there are four principal types of square. there are those oe 1. the great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. the sephirotic calvary crosses, lettered also in black on white, in the four comers on the tablets. 3. the kerubic squares, which are always in the elemental colour of the tablet, and are the four squares immediately above each sephirotic cross <275> 4. the servient squares, always in the colour of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. lunfortuna

t of the four tablets also applies to the structure of each individual tablet, for each is shown together with its appropriate subelements. the great cross is the mechanism which divides the tablet and separates (and binds together) the four sub-elements or lesser angles, as they are called, from the other. in the centre of each lesser angle will be seen a cross of ten squares. this is called the sephirotic calvary cross. from the letters arranged on this cross are taken two divine names which call forth and control the angels and spirits of the lesser angle, and their names are used in a preliminary invocation when working magically with a square of a lesser angle. from (279, the verticaly noef the sephirotic cross, reading from above downwards, comes a deity name of six letters. thus, in

ty name of six letters. thus, in the air lesser angle of the air tablet, we find, in the white descending line of the cross, the name idoigo. it is with this name that the angels and spirits of the lesser angle are to be called. from the cross-bar, rea& ngfr om left to right, comes the deity name of five letters, ardza, which is used to command those angels called by the first name. thus in every sephirotic cross in every lesser angle, we obtain two divine names. one on the descending shaft, always of six letters, and one on the cross-bar, reading from left to right, of five letters. these names must be read in these prescribed directions, for if they are reversed, they call forth evil forces. like the names from the great cross, these names on the sephirotic cross are painted in black let

ading from left to right, of five letters. these names must be read in these prescribed directions, for if they are reversed, they call forth evil forces. like the names from the great cross, these names on the sephirotic cross are painted in black letters on white. but unlike the former, these latter are employed with the pentagram. we now come to the coloured squares grouped above and below the sephirotic cross in each of the lesser angles. the most important of these. are the four above the cross-bar of the sephirotic cross- called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the air tablet, we have: r z (i) l a 638 the golden dawn: volume n book nine note that the white square in the centre, belong

c cross in each of the lesser angles. the most important of these. are the four above the cross-bar of the sephirotic cross- called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the air tablet, we have: r z (i) l a 638 the golden dawn: volume n book nine note that the white square in the centre, belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names, thus: rzla. zlar. larz. arzl. these four names, the names of the four kerubic angels of the lesser angle, rule the servient squares below the sephirotic cross, and of the four, the first is the most powerful as the others are derived therefrom. by prefixing to these fou

of the great name attributed to each corner of the separate tablets: ai r lesser anq= water bwar anq le each square of the above diagram represents three squares on the tablets. this attribution is perfectly simple if it be remembered that the letter consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the enochian system 642 the sephirotic crosses in the lesser angles have as the student will already have noted, ten squares, each of which is referred to one of the sephiroth of the tree of life. the sephirotic cross therefore represents the sephiroth modified by the letter of the lesser angle. thus kether in the airy lesser angle is the kether of vau. in the watery lesser angle, it is the kether of heh, and so on. the lett

of the kerubic squares. the columns (that is reading from above downwards) follow the order of the kerubic squares above, and this order is invariably followed downwards for the ranks, reading from right to left. thus in the air lesser angle of the air tablet, the kerubic rank has attribution to the name: vau heh yod heh (final) therefore applying the above rule, the servient squares beneath the sephirotic cross follow: vau heh yod heh (final (final) heh* yod* heh* vau* 642 the golden dawn: volume iv book nine from this example, it will be clearly indicated that each square has a double attribution to the letters of tetragrammaton, none being the same since a column and a rank differ. thus, column vau rank yod does not <285> coincide in nature with column yod rank vau. we must now approac

10 to the mutable signs. thus in the air tablet, the great cross shows the tarot and decanate attributions as shown. the enochian system <287> the great cross of the air tablet showing tarot and decanate attributions lmo del fatris fil que cardinal sgns- mufable slgns ,k n, i n not identical with that of the reading of the hebrew letters) the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of peh, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode

qk" w% rr- r q 5% t( 6- q c; 7 l5 cmml e.csm 644 the golden dawn: volume n book nine to geburah, mars, and the tarot key, the blasted tower "the lord of the hosts of the mighty" even as geburah represents strength and fiery power. to tiphareth is the sun "the lord of the fire of the world" even as tiphareth is, as it were the heart and centre of the sun of life. the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the fire angle, pentacles to the earth angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubirn whose emblems follow the order of the

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

e eternal tortures of those he was unwilling to save, is a conception even more barbarous than that of moloch: hence the god of the jansenists is already a veritable satan, fallen from heaven, in the sight of every wise and enlightened christian. in the multiplication of the divine names the kabalists have connected them all, either with the unity of the tetragram, the figure of the triad, or the sephirotic scale of the decad. they arrange the scale of the divine names and numbers in a triangle, which may be presented in roman characters as follows: j ja sdi jehv eloim sabaot ararita elvedaat elim gibor elim sabaot the sum of all these divine names formed from the one tetragram, but outside the tetragram itself, is a basis of the hebrew ritual and constitutes the occult force which the kab

w the most misunderstood. no one believes any longer in the universal harmonies of nature and in the necessary interconnection of all effects with all causes. moreover, true astrology, that which derives from the unique and universal dogma of the kabalah, became profaned among the greeks and romans of the decline. the doctrine of the seven spheres and the three mobiles, drawn primitively from the sephirotic decade; the character of the planets governed by angels, whose names have been changed into those of pagan divinities; the influence of the spheres on one another; the destiny attached to numbers; the scale of proportion between the celestial hierarchies corresponding to the human hierarchies all this has been materialized and degraded into superstition by genethliacal soothsayers and e

SCHEM HA MEPHORESH

a-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lieth in the midst of the rivers. and the first of the sons of jacob who goeth down is joseph whose two tribes, ephraim and manasseh, balance each other in chesed and geburah. that is

SPENSER THE CULT OF THE ALL SEEING EYE 1960

r of the second triad, accompanied by his wife.51 the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's wife was the mother of belus.53 the cabalists lifted their entire sephirotic tree of life representing jehovah from the triads of the chaldean-babylonian pantheon (see sephirolh, part 1. the egyptian pantheon was even more ancient, dating from the 27th to the 30th centuries b.c. or even earlier, according to some sources. the sungods of egypt were nine in number. the chief among them was osiris, whose worship was universal. he was "the great deity of amenti or h

SYMBOLISM OF THE BANNERS

ith our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some strange condition of space. mary herself steps forward as if to take on herself the weight of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow of this cross. this is the primary cross of life of which the cross of golgotha is a lesser manifestation; a shadow cast by the great shadow. having taken a look a

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

him by earth, earthy and celestial. sweet lyrics are crushed cheek by jowl with the most corrosive satire, sonorous heroics and blank verse at times merge into the most raucous of hudibrasian doggerel, rimes of the sweetest and the most perverse character ring in our astonished ear, tragedy and farce, ever extremes: paul and virginie sitting on the knees of pantagruel, blowing kisses through the sephirotic circle of eternity. at times we listen to the yearning hopes of a paracelsus, or the noble words of a tannhauser; at times warm arms are flung around us, and the hot kisses of some messaline suffocate our very breath, leading us into the mansions of a de sade and through the gardens of an aretino, horrid with the frenzy of eros. or, again, we are treading with the sages of philosophy, o

surface than is ever dreamt of; and we do not consider that the use which he frequently makes of words, or rather names of an inward grace, should be considered as obscure. it is not difficult for the most uninstructed in the qabalah to discover that binah is equivalent to inspiration or understanding, that chokmah means wisdom or revelation, or in fact to grasp the simpler ideas contained in the sephirotic scheme. without such knowledge, in fact, half the pleasure is lost in not understanding these poems, and a false idea of an attempt to gflummox h the reader fs mind arises. a mystery is simply an unanswered riddle. if to a person who knows not a single word of urdu, i use such expressions as gsuar, h gsala, h gbahinchut, h they to his mind will be entirely sterile of meaning; but not so

TYSON DONALD THE POWER OF THE WORD

he zodiac. these are the twelve banners:-ihvh, ihhv, ivhh, hvhi, hvih, hhiv, vhhi, vihh, vhih, hihv, hivh, hhvi (the kabbalah unveiled [i8871 [london: routledge and kegan paul, 19621, pp. 30-1) but ihvh, the tetragrammaton, as we shall presently see, contains all the sephiroth with the exception of kether, and specially signifies the lesser countenance, microprosopus, the king of the qabalistical sephirotic greatest trinity, and 248 tetragrammaton the son in his human incarnation, in the christian acceptation of the dinity. therefore, as the son reveals the father, so does ihvh, jehovah, reveal ahih, eheieh. and adni is the queen "by whom alone tetragrammaton can be grasped" whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton ihvh is referred

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

2 to water. apuleius states that among the egyptians it was customary to fast 10 days before sacrificing and budge says that they used a 10-day week. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the ten sephiroth form the essence of the hebrew dogmatic kabalah, a subject which is too vast and complex to be entered upon in this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chk

ome cases, even the whole of seven are unknown. we acknowledge but five senses in man, but there are two more awaiting perception by process of evolution. these ten sephiroth are not only viewed as triads from above below, but are also imaged in three columns entitled the pillars of severity and mercy, with the median of benignity or mildness. but this scheme is not for this treatise, nor can the sephirotic alliance with the planetary symbols, the angelic host, the divine names and the book of thoth, or tarot be here described. these subjects present a mine of wisdom concealed in the rituals of the kabalistic chabrath zereh aur bokher, from whose parent stem the rosicrucian fraternities also may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than

cally to mean the spark of the divine within me, as was fully explained by blavatsky to her esoteric section of theosophists# numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 100. chapter fifteen eleven, 1 1. his seems to have been the type of a number with an evil reputation among all peoples. the kabalists contrasted it with the perfection of the decad, and just as the sephirotic number is the form of all good things, so eleven is the essence of all that is sinful, harmful and imperfect. with the ten sephiroth they contrasted the eleven averse sephiroth, symbols of destruction, violence, defeat and death. on the oldest tarot cards, the trump called the tower struck by lightning, number xvi, shows the ten divine sephiroth on one side and the eleven averse sephiro

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