Michael Wynn's Occult Reference Library
SHEKINAH,SHEKHINAH,SHECHINAH

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3 8 INITIATION CEREMONY

priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending f


ALEISTER CROWLEY SEPHER SEPHIROTH

) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger, stable; an enclosure swb) myrtle sdh nations; gentiles myywg transgression, error, sin +s 70 hush, be silent hsh wine nyy night lyl the secret (ps. 25:

k 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: name of enoch, and of metatron r(n the friends my(r thorn; enclosure k# 322 lamb; to subdue #bk middle line y(cm)h wq hebrews (as 282) myrb( 323 long-absent brother qwxr x) uranus (referred to chokmah) swnrw) 324 (metatron (q.v) spelt with yod after mem; it denotes shekinah) nwr++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light

her gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: 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 retroa

arduous; an army; ghosts h tw)bc 500 the humerus ptk treasured gold, cimelia (perh. inf. from mtk, ggold h and arabic kthm, gto cover, conceal h) mtkm master, prince, head, chief; navel r# to give ntn be fruitful and multiply wbrw wrp dragon; jackals, wild beasts (pl. of 450) mynt showeth knowledge (ps. 19:2) t(d hwhy 501 blessedness; that, which; whose; wherein r) strong, hardy mynt) the head#)r shekinah superior h)ly( hnyk# likeness, similitude hnwmt but, howbeit; certainly *k) 502 to tell glad tidings; flesh, body r#b to cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506 taurus: an ox; the left-hand ox rw# fronds [hand-shaped] branches (see 1196; bound, tied up twpk persons, face

gel of kether (cf. 224 *nwr++m 966 punishing iniquity, visiting sin *nw( dqwp alterations *mywn# 968 song-maidens; muses ry# twnb 969 cancer: a crab *n+rs 970 a tree *c( 971 shem ha-mephorasch: the divided name: the 72-fold name of god #rwpmh m# a temporal order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod after mem; it denotes shekinah *nwr++ym going forth (lit. masc. gwanderers h; cf. 770 *my++w#m 976 every herb bearing seed (rz (rz b( lk 977 shakanom: a title of tiphareth *mwn)k# 980 peace-offerings *myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre *nwznwrwx 984 the beginning of wisdom [is the wonderment at hwhy (ps. 111:10) hmk


ALEISTER CROWLEY THE QABALAH

d by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber


ALEISTER CROWLEY EQ I 5

el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshisim. literally the "ships of tarshish. isaiah, ii, 16 "and upon all the ships of tarshish, and upon all delightful imagery" see also isaiah xxiii, 1. mathers copies ginsburg's "the kabbalah" with a reference to daniel x,6 for this angelic order, but all tha


ALEXANDRIAN BOOK OF SHADOWS OCCULT

s him kneeling before the altar, as before. he stands and is unbound and says: hp: now i must reveal a great mystery, hps stands vefore altar in god position. hp gives her fivefold salute [after he kisses feet, hps opens into goddess position, still holding scourge and athame. hps then sets scourge and athame aside and lies in the middle of the circle with her head to the east and her womb in the shekinah point. hp kneels beside her facing north [at each point marked (s) below he kisses her womb unless instructed otherwise] hp says: hp: assist me to erect the ancient altar, at which in days past all worshipped, the great altar of all things; for in old times, woman was the altar. thus was the altar made and placed; and the sacred point was the point within the centre of the circle. as we h


ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

mprisoned life gradually escapes, whilst the causal body is slowly absorbed or dissipated. this has led to the expression, sometimes used in occult books, of "the cracking of the causal body" at each initiation, and to the idea of the inner central fire gradually breaking through and destroying the confining walls, and also of the destruction of the temple of solomon through the withdrawal of the shekinah. all these phrases are symbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. the life within the form mounts up then in tr


ALICE A BAILEY05 THE LIGHT OF THE SOUL

l forms from his consciousness and has become aware of that which lies back of all forms. how he does this is revealed by the second translation. the mind stuff, being now perfectly still and the man being polarized in that factor which is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (usi

star and on firm ground stand, his face directed towards the light. then let the star lead" 3. liberation from the mire refers to that mixed nature of kama-manas, desire and lower mind, which causes the unique problem of humanity. it is a symbolic way also of referring to the great illusion which snares the pilgrim for so long. when the aspirant can walk in the light, having found the light (the shekinah) within himself in the holy of holies, then the illusion is- 183- the light of the soul copyright 1998 lucis trust dissipated. it is of value to the student to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the


ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

ession: churches and organised religions. ray v ii. higher expression: a ll forms of white magic. lower expression: spiritualism of "phenomena" the fourth ray is essentially the refiner, the producer of perfection within the form, and the prime manipulator of the energies of god in such a way that the temple of the lord is indeed known in its true nature as that which "houses" the light. thus the shekinah will shine forth within the secret place of the temple in its full glory. such is the work of the seven builders. this ray is expressive primarily on the first the formless planes, counting from below upwards, and its true purpose cannot emerge until the soul is awakened and consciousness is adequately recording the known. the planes or manifested spheres of expression are influenced in m

m drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it be. quality..the manifestation of the great white light (the shekinah. a.a.b) there is much of practical usefulness to the reader in a study of these qualities. when he believes himself to be upon a particular ray, they will indicate to him some of the characteristics for which he may look, and perhaps demonstrate to him what he has to do, what he has to express, and what he has to overcome. these qualities should be studied from two angles: their divine as


ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

tone placed in the foundations, typical of the consecrated physical life. b. a column in the temple itself, typical of the desire or aspirational life. c. a design upon the tracing board, which coincides with the great pattern or design, and which is that fragment of that design which the individual had to supply and in search of which he went forth. d. a radiance or light, which will augment the shekinah, the light which "ever shineth in the east. three things emerge in connection with the task of the soul as it appropriates sheath after sheath for expression: 1. the condition of the substance of the sheaths which determines the equipment. 2. responsiveness to the pattern, which is dependent upon the stage of conscious development. 3. ability to work in connection with the plan, which is


AN INTRO TO STUDY OF THE KABALAH

y be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is t

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, of whom the chief is dumah, the angel of silence: if the soul is condemned, dumah takes it to gai-hinnom, or hell, for a period of punishment before the next incarnation; if approved, the soul passes to an oidin or heaven. in the end of the present manifestation of the universe, all souls will have become perfected by suffe


BLAVATSKY H P ANTHROPOGENESIS

senses pertain even to a lower creation than the one called in the puranas pratisarga, or secondary creation "liquid fire proceeds from indiscrete fire" says an occult axiom "the circle is the thought; the diameter (or the line) is the word[[vol. 2, page] 107 bath-kol, daughter of the voice. and their union is life" in the kabala, bath-kol is the daughter of the divine voice, or primordial light, shekinah. in the puranas and hindu exotericism, vach (the voice) is the female logos of brahma- a permutation of aditi, primordial light. and if bath-kol, in jewish mysticism, is an articulate praeternatural voice from heaven, revealing to the "chosen people" the sacred traditions and laws, it is only because vach was called, before judaism, the "mother of the vedas" who entered into the rishis an

lem is proven. it is neither that of evil, nor, least of all, that of the devil; but is, indeed, the[[semes eilam abrasax("the eternal sun-abrasax, the central spiritual sun of all the kabalists, represented in some diagrams by the circle of tiphereth. and here, again, we may quote from our earlier volumes and enter into further explanations "from this region of unfathomable depth (bythos, aditi, shekinah, the veil of the unknown) issues forth a circle formed of spirals. this is tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. coiled within, so as to follow the spirals, lies the serpent- emblem of wisdom and eternity- the dual androgyne; the cycle representing ennoia, or the divine mind (a power which does not create but which must assimilate

divine creative wisdom, taught mankind to become creators in their turn* they[[footnote(s* foh-tchou, literally, in chinese meaning buddha's lord, or the teacher of the doctrines of buddha-foh* this mountain is situated south-west of china, almost between china and tibet* let the reader be reminded that in the zohar, and also in all the kabalistic works, it is maintained that "metatron united to shekinah (or shekinah as the veil (grace[[footnote continued on next page[[vol. 2, page] 216 the secret doctrine. never realised that the cross was an evolution from the "tree and the serpent" and thus became the salvation of mankind. by this it would become the very first fundamental symbol of creative cause, applying to geometry, to numbers, to astronomy, to measure and to animal reproduction. a

lost state was and is for ever being cheated. it is by this tantalizing process of a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between three mountains (the upper triad of principles, in man. from these three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego

tress of the race (the female arani. let us produce agni by attrition, according[[footnote(s* the italics are ours; they show how assumptions are raised to laws in our day[[vol. 2, page] 527 the six brothers of krishna. to ancient custom- which means no worse than an abstract idea expressed in the tongue of mortals. the "female arani" the mistress of the race, is aditi, the mother of the gods, or shekinah, eternal light- in the world of spirit, the "great deep" and chaos; or primordial substance in its first remove from the unknown, in the manifested kosmos. if, ages later, the same epithet is applied to devaki, the mother of krishna, or the incarnated logos; and if the symbol, owing to the gradual and irrepressible spread of exoteric religions, may already be regarded as having a sexual s


BLAVATSKY H P COSMOGENESIS

, is absolute being. sooner or later, all that now seemingly exists, will be in reality and actually in the state of paranishpanna. but there is a great difference between conscious and unconscious "being" the condition of paranishpanna, without paramartha, the self-analys[[footnote(s "mother of the gods" aditi, or cosmic space. in the zohar, she is called sephira the mother of the sephiroth, and shekinah in her primordial form, in abscondito[[vol. 1, page] 54 the secret doctrine. ing consciousness (svasamvedana, is no bliss, but simply extinction (for seven eternities. thus, an iron ball placed under the scorching rays of the sun will get heated through, but will not feel or appreciate the warmth, while a man will. it is only "with a mind clear and undarkened by personality, and an assimi

va, created such by the high initiator (c) fohat, being one of the most, if not the most important character in esoteric cosmogony, should be minutely described. as in the oldest grecian cosmogony, differing widely from the later mythology, eros is the third person in the primeval trinity: chaos, gaea, eros: answering to the kabalistic en-soph (for chaos is space[[chaino "void) the boundless all, shekinah and the ancient of days, or the holy ghost; so fohat is one thing in the yet unmanifested universe and another in the phenomenal and cosmic world. in the latter, he is that occult, electric, vital power, which, under the will of the creative logos, unites and brings together all forms, giving them the first impulse which becomes in time law. but in the unmanifested universe, fohat is no m

ed from without, forming a brightness that served the indivisible point as a veil" yet the latter also "could not be viewed in consequence of its immeasurable light. it too expanded from without, and this expansion was its garment. thus through a constant upheaving (motion) finally the world originated (zohar i. 20a. the spiritual substance sent forth by the infinite light is the first sephira or shekinah: sephira exoterically contains all the other nine sephiroths in her. esoterically she contains but two* chochmah or wisdom "a masculine, active potency whose divine name is jah[[diagram" and binah, a feminine passive potency, intelligence, represented by the divine name jehovah[[diagram; which two potencies form, with sephira the third, the jewish trinity or the crown, kether. these two s

is also the root of physical self, for this light is the permutation, in our manifested world, of mulaprakriti, called aditi in the vedas. in its third aspect it becomes vach* the daughter and the mother of the logos, as isis is the daughter and the mother of osiris, who is horus; and mout, the daughter, wife, and mother of ammon, in the egyptian moon-glyph. in the kabala, sephira is the same as shekinah, and is, in another synthesis, the wife, daughter, and mother of the "heavenly man" adam kadmon, and is even identical with him, just as vach is identical with brahma, and is called the female logos. in the rig-veda, vach is "mystic speech" by whom occult knowledge and wisdom are communicated to man, and thus vach is said to have "entered the rishis" she is "generated by the gods" she is

n why this pranava* is called vach is this, that these four principles of the great kosmos correspond to these four forms of vach. the whole kosmos in its objective form is vaikhari vach; the light of the logos is the madhyama form; and the logos itself the pasyanti form; while parabrahmam is the para (beyond the noumenon of all noumena) aspect of that vach (notes on the bhagavad-gita. thus vach, shekinah, or the "music of the spheres" of pythagoras, are one, if we take for our example instances in the three most (apparently) dissimilar religious philosophies in the world- the hindu, the greek and the chaldean hebrew. these personations and allegories may be viewed under four (chief) and three (lesser) aspects or seven in all, as in esotericism. the para form is the ever subjective and lat

alled in the kabala the 10 words, d-brim (dabarim, the numbers and the emanations of the heavenly light, which is both adam kadmon and sephira, or (brahma) prajapati-vach. light, sound, number, are the three factors of creation in the kabala. parabrahmam cannot be known except through the luminous point (the logos, which knows not parabrahmam but only mulaprakriti. similarly adam kadmon knew only shekinah, though he was the vehicle of ain-soph. and, as adam kadmon, he is in the esoteric interpretation the total of the number ten, the sephiroth (himself a trinity, or the three attributes of the[[footnote(s* pranava, like om, is a mystic term pronounced by the yogis during meditation; of the terms called, according to exoteric commentators, vyahritis, or "om, bhur, bhuva, swar (om, earth, sk

the principle of all things. from the monad and the indeterminate duad (chaos, numbers; from[[footnote(s* it is this trinity that is meant by the "three steps of vishnu; which means (vishnu being considered as the infinite in exotericism- that from the parabrahm issued mulaprakriti, purusha (the logos, and prakriti: the four forms (with itself, the synthesis) of vach. and in the kabala- ain-soph, shekinah, adam kadmon and sephirah, the four- or the three emanations being distinct- yet one* chaldean book of numbers. in the current kabala the name jehovah replaces adam kadmon* justin martyr tells us that, owing to his ignorance of these four sciences, he was rejected by the pythagoreans as a candidate for admission into their school[[vol. 1, page] 434 the secret doctrine. numbers, points; fr

an, hindu, arabic, etc. their primal cause was designated at first "by the triadic shaddai, the (triune) almighty, subsequently by the tetragrammaton, yhvh, symbol of the past, present, and future" and, let us add, of the eternal is, or the i am. moreover, in the kabala the name yhvh (or jehovah) expresses a he and a she, male and female, two in one, or hokhmah and binah, and his, or rather their shekinah or synthesizing spirit (grace, which makes again of the duad a triad. this is demonstrated in the jewish liturgy for pentecost, and the prayer "in the name of unity, of the holy and blessed hu (he, and his shekinah, the hidden and concealed hu, blessed be yhvh (the quaternary) for ever "ha is said to be masculine and yah feminine, together they make the[[hebrew] i.e, one yhvh. one, but of

irit (grace, which makes again of the duad a triad. this is demonstrated in the jewish liturgy for pentecost, and the prayer "in the name of unity, of the holy and blessed hu (he, and his shekinah, the hidden and concealed hu, blessed be yhvh (the quaternary) for ever "ha is said to be masculine and yah feminine, together they make the[[hebrew] i.e, one yhvh. one, but of a male-female nature. the shekinah is always considered in the qabbalah as feminine (p. 175. and so it is considered in the exoteric puranas, for shekinah is no more than sakti- the female double or lining of any god, in such case. and so it was with the early christians whose holy spirit was feminine, as sophia was with the gnostics. but in the transcendental chaldean kabala or "book of numbers "shekinah" is sexless, and

d so it was with the early christians whose holy spirit was feminine, as sophia was with the gnostics. but in the transcendental chaldean kabala or "book of numbers "shekinah" is sexless, and the purest abstraction, a state, like nirvana, not subject or object or anything except an absolute presence. thus it is only in the anthropomorphised systems (such as the kabala has now greatly become) that shekinah-sakti is feminine. as such she becomes the duad of pythagoras, the two straight lines of the symbol that can never meet, which therefore form no geometrical figure and are[[vol. 1, page] 619 the monad of leibnitz. the symbol of matter. out of this duad, when united in one basic line of the triangle on the lower plane (the upper triangle of the sephirothal tree, emerge the elohim, or deity

adic evolution incorrectly, which is not to be wondered at, since he was not an initiate, nor even a mystic, only a[[footnote(s* such recent works as the qabbalah of mr. isaac myer and of mr. s. l. macgregor mathers, fully justify our attitude towards the jehovistic deity. it is not the transcendental, philosophical, and highly metaphysical abstraction of the original kabalistic thought- ain-soph-shekinah-adam-kadmon, and all that follows- that we oppose, but the crystallization of all these into the highly unphilosophical, repulsive, and anthropomorphic jehovah, the androgynous and finite deity for which eternity, omnipotence, and omniscience are claimed. we do not war against the ideal reality, but the hideous theological shadow[[vol. 1, page] 620 the secret doctrine. very intuitional ph


BOOK OF BLACK SERPENT

lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over

er the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant of his house is metatron naar, the angel which


CHRONOLOGIA RORISPERGIUS

that he was of jewish descent dates only from the fifteenth century. turned to rashi for biblical interpretation. 1270 thomas aquinas is sympathetic to the idea of alchemical transmution in his summa theologia. 1270-1348 abner de burgos(aka alfonso de valladolid) proof of the trinity based on the tetragrammaton. experimented with letter combinations in visions; wrote "moreh sedek: conceptions of shekinah and shi'ur komah(measure of the body).identifies metatron with the son in the trinity. hokhmah, binah, and da'at as christological trinity. 1271 mongols conquered the area around harran. they deported the populace of the city, walled up the city gates, and left it. r. baruch torgami in barcelona, teacher of abraham abulafia. his circle had access to al-gazali's description of sufism contr


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

uman beings who have roamed over its surface in the shadows, and the darkness of primeval barbarism. aye, the mental telescope is now discovered which may pierce the depths of the past and bring us in full view of the grand and tragic passages of ancient history. to the subtle emanation given off by the human body he gave the name nerve aura. in the journal of man, which succeeded s. b. brittan s shekinah, one of the first spiritualist monthlies, he published a complete exposition of his system of neurology, or anthropology. the paper was mainly devoted to encyclopedia of occultism& parapsychology. 5th ed. buchanan, joseph rhodes 225 his psychometric experiments, in the course of which he came to believe that an actual clue, something belonging to the person of whom reading is given, is no

istic handwriting. the autographs are reproduced by emma hardinge britten in her modern american spiritualism (1869. according to britten, one professor bush desired to test the possibility of communicating in hebrew through raps, called out the alphabet in that language, and received highly satisfactory answers. fowler s mediumship was the subject of a debate between s. b. brittan, editor of the shekinah, and b. w. richmond. the case chiefly rested on the medium s own testimony and the internal evidence of his scripts. sources: britten, emma hardinge. modern american spiritualism. 1869. reprint, new hyde park, n.y: university books, 1979. fowler, lottie (1836.1899) professional name of charlotte connolly, american clairvoyant and medical diagnoser. while biographical details are scarce, f

ufo research former journal published at irregular intervals, specializing in the detection of ufos by sophisticated electronic equipment. psychic ray stanford of austin, texas, established the site upon which a ufo detection device was placed. journal of man j. r. buchanan s journal of research in psychometry. founded in 1853 in cincinnati, it superseded s. b. brittan s spiritualist monthly the shekinah. no longer published. the journal of meteorology one of several british periodicals concerned with the phenomenon of crop circles. it was formerly edited by george terence meaden and published by the now-defunct the circles effect research unit. sources: meaden, george terence. the circles effect and its mysteries. bradford-on-avon, uk: artetech publishing, 1989. journal of occult studies


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rtals, was published by rev. james l. scott, founder of the mountain cove community, and thomas lake harris. the spiritual and moral instructor, by t. s. hiatt, and heat and light also came into existence. the first true spiritualist periodical was issued on july 1850 by former magnetist la roy sunderland. the title, the spiritual philosopher, was changed a year later to spirit world. in 1852 the shekinah was launched on its short career by s. b. brittan and charles partridge. after 18 months it was absorbed by joseph r. buchanan s journal of man. the first periodical that could boast of permanence was the spiritual telegraph, born of a resolution of the new york conference in 1852. it ran until 1860, when it was absorbed by andrew jackson davis s the herald of progress. in 1854 the societ


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f the central column. the remaining sefiroth emanate as pairs of opposites in the two side columns, and the four qabalistic worlds manifest as self-consistent planes of existence. the four qabalistic worlds will be discussed in the next section. 5' 8: h" 2: 2 2:e 8% these three distinct columns play a prominent role in the different ways the tree can be ascended. when the spiritual energy (called shekinah in hebrew and kundalini or chitshakti in sanskrit) awakens, it ascends the tree of life in various ways, expanding and moving the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various typ


FULLER J F C SECRET WISDOM OF THE QABALAH

is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ai

represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in itself kether is also the shekinah (the glory of god, in it is hidden the shin (w, which symbolizes spirit. as the ain soph is represented by the closed eye, so is kether represented by the open eye (compare the eye of shiva in hindu mythology) as long as this eye remains open the universe is maintained in being, but when it shuts it vanishes into non-being, that is no-thingness. in the threefold division of man's nature

eturn to its foundation, from which it has proceeded. all marrow, seed and energy are gathered in this place. 19 (10) uvklm malkuth, kingdom, or dominion. as kether is the harmony at the beginning, so is malkuth the harmony at the end; the first the head and the last the feet of adam qadmon. the divine name attached to this sephirah is adonai- the tetragrammaton. malkuth is also called the queen, shekinah, and havah- eve. it is the seat of the nephesh, the instincts, and its angel is metatron, the angel of the covenant, the letters of whose name equal in numerical value those of shaddai, namely 314. behold, i send an angel before thee, to keep thee in the way, and to bring thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon

but the negation of the deity. he is the personification of atheism and idolatry. the devil is not a personality for initiates, but a force created with a good object, though it can be applied to evil: it is really the instrument of liberty. 20 to god the reflection of himself is evil, but to man this reflection is good, so long as he does not attempt to emulate god by reflecting his own personal shekinah (shin, w, or soul, on the chaos of human ignorance, that is on the unbalanced minds of those who surround him. in order to do so righteously, this chaos must first be stilled so that it may become a luminous mirror capable of reflecting the glory of the shekinah in all its perfection. in the past, the diabolical error made even by some of the greatest masters and the most illumined adepts

o so righteously, this chaos must first be stilled so that it may become a luminous mirror capable of reflecting the glory of the shekinah in all its perfection. in the past, the diabolical error made even by some of the greatest masters and the most illumined adepts was that, when once they had reduced their consciousness to zero, and on the mirror thus created had received the reflection of the shekinah, they attempted to reflect this reflection on the unpurified minds of their followers. the result was not illuminism but madness, not for them only, but for those intoxicated by them. secret wisdom of the qabalah page 41 plate 6: the mystery of aleph (a) aleph (b) the beginning of motion through opposition (c) the whirling forces of the zodiac (d) the female swastika (e) the male swastika

aleph (b) the beginning of motion through opposition (c) the whirling forces of the zodiac (d) the female swastika (e) the male swastika. the 17 squares of the swastika refer to iao, whose numerical value is 17. secret wisdom of the qabalah page 42 in the first chapter of genesis is depicted the fall of the yetziratic deity through inversion due to reflection; the glory of this deity, that is the shekinah within it, being the agent which renders the formation of a simulacrum possible. according to the zohar, metatron gsets all his legions in motion by the power of a single letter [shin] h.21 this was the spoken word tetragrammaton, which created light, when the yetziratic emanation moved upon the face of the waters (the luminous mirror) and proclaimed gyehe aur h (value 222, glet there be

ers the formation of a simulacrum possible. according to the zohar, metatron gsets all his legions in motion by the power of a single letter [shin] h.21 this was the spoken word tetragrammaton, which created light, when the yetziratic emanation moved upon the face of the waters (the luminous mirror) and proclaimed gyehe aur h (value 222, glet there be light h (illumination. in proclaiming it, the shekinah, astral light, ether, or by whatever name the reader chooses to call it, emerged from out of the yetziratic deity, leaving the four tetragrammatic letters of his name reflected upon the deep. these four letters represent what may be called the materiality of this deity, the elements of air, fire, water, and earth. in themselves they are not spiritual but are reflected upon spirit, the shi

n of tetragrammaton- or the despiritualized good sammael- into matter is one of the profoundest mysteries of the qabalah, a mystery so secret that it is nowhere clearly explained. we are told that the name of tetragrammaton is unpronounceable, and this in fact is so, for though yhvh can be pronounced as yahweh, or jehovah, this is not the true name of tetragrammaton, for his name must contain the shekinah as symbolized by the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macro

y the letter shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequ

ious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective orb h. 24 in oth

ggle without opposition; oppositions are everywhere essential, but the divine power conciliates every opposition. h (sepher khozari, part iv, para. 25) 27 satan, as we call this power, is in fact the tree of life of our world, that free will which for its very existence depends on the clash of the positive and negative forces which in the moral sphere we call good and evil. satan is therefore the shekinah of assiah, the world of action, the perpetual activity of the divine essence, the light which was created on the first day and which in the form of consciousness and intelligence can produce an overpowering brilliance equal to the intensest darkness. satan is also the flaming sword which brought light from heaven (see diagram 3) diagram 3: the flaming sword secret wisdom of the qabalah pa

inently the poison-god. gthere is more than one sammael, h says the zohar, gand they are not all equal, but this side of the serpent is accursed above all of them. h 28 in man the will is the magician; when it tends towards evil it is called black, when towards good it is called white; but when it tends towards neither and in place harmonizes both, then it manifests not as the magician but as the shekinah, the vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity

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 follows: before israel went into captivity, and while the shekinah was still with them, god commanded israel: gthou shalt not uncover thy mother's nakedness h (lev. xviii, 7, and this captivity is the uncovering of the nakedness of the shekinah, as it is written, gon account of your sins your mother has been put away h (is. 1, i, i.e. for the sin of unchastity israel has been sent into captivity and the shekinah also, and this is the uncovering of the sh

hastity israel has been sent into captivity and the shekinah also, and this is the uncovering of the shekinah. this unchastity is lilith, the mother of the gmixed multitude h. it is they who separate the two he's of the sacred name, and prevent the vau from entering between them; so it is written gthe nakedness of a woman and her daughter thou shalt not uncover h, referring to the upper and lower shekinah. when the gmixed multitude h are between the one he and the other, the holy one, blessed be he, cannot link them together, and consequently gthe river becomes dry and parched h- dry in the upper he and parched in the lower he, in order that the gmixed multitude h may not be nourished by the vau, which is the tree of life [the od extended. therefore the vau does not link together the two h

vision of the yetziratic tree of life is cut off from the world of assiah; consequently, though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished there was no comparison (duality) left to judge it by. they were in fact bereft of all power of directly perceiving the shekinah, or supernal light. there is yet another mystery included in the letter od. its hieroglyphic is the human hand. when opened it symbolizes the microcosm: the four fingers the material elements( od, heh, vau, heh, and the thumb the spiritual element (shin. when closed it symbolizes unity, the egg out of which all things emanate. as its numerical value is 10 it also symbolizes the two hands;

ancing out evil, and evil a means of balancing out good. neither is desirable in itself except in the material world, which cannot exist without them; equally, the spiritual world cannot be entered as long as they exist; consequently their adverseness is purely relative to the spiritual world. further on in this book we will show that the power of using either is drawn from the same source- shin, shekinah, astral light, ether, electricity, whatever name it may be called by- and to understand the use of this force, yet never to be obsessed by it, is to trample on the head of the serpent and so re-establish the shin in the body of tetragrammaton and formulate the messiah, the incarnate word which when disincarnated caused the assiatic world to be. in brief, this is the central doctrine of th

e unknown becomes the known and ceases to exist because its knowability is death to its mystery; that is to say it is bereft of opposition to the consciousness of man. thus the search for knowledge is an unending campaign against duality in which conquest deprives the conquered of its activity, its opposition, which in man is shadowed forth as ignorance. a void is created, and over it the spirit (shekinah) in man moves and respiritualizes the gross incarnation of tetragrammaton and so formulates the messiah. the laboratory of the devil (satan of the qliphoth) is the heart of man; herein are all things human conceived and ordered. mystically this heart is the ark which rode out the terrors of the flood, just as the shin rode out the terrors of the darkness which gwas upon the face of the de

rated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from this esoteric doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves the pyramid. the christian idea of the son of god descending from heaven to save the world is in fact the qabalistic idea upside down; for all men, or, accord

on a world monstrous and twoheaded. darkness has taken upon itself a political form which has bereft the nations of their sight; has shrouded their minds and blotted out their wisdom; has sown among them the dragon's teeth of war. we stand today at the foot of the tower of babel- the tower of class strife and international conflict. meanwhile light has scintillated forth in science, the boundless shekinah of this present age. it is girt by no frontier and circumscribed by no class. it shines forth over the north and the south, over the east and the west. into the heights and into the depths it glows, and yet for the perfection of its creative force it demands that upon its ever-expanding effulgence be cast the shadow of a new human form: the shadow of a humanity in which the physical, the


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

s system makes the cali yug begin 3098 years b.c. a dodecan consisted of 5 days, and 72 dodecans formed a natural year of 360 days. according to the earlier calculations, 360 solar diurnal revolutions constituted a natural year. the doctrine of the ancients concerning these cycles is thus set forth by godfrey higgins "the sun, or rather that higher principle of which the sun was the emblem or the shekinah, was considered to be incarnated every six hundred years. whilst the sun was in taurus, the different incarnations, under whatever names they might go, were all considered but as incarnations of buddha or taurus. when he got into aries, they were in like manner considered but as incarnations of cristna or aries, and even buddha and cristna were originally considered the same, and had a th


GILBERT THE MAGICAL MASON

jamin cox of weston- super-mare, and with him i naturally couple the great nameoffrater major f. g. irwin, who, however, has now also gone to a temple far away. i must also mention fraterf.f.schnitger, who made deep researches into the german rosicru255 cian treatises: samuel liddell mathers, the translator of portions of the hebrewzohar,and frederick holland, the author ofthetemplerebuilt,andthe shekinah revealed.amongthelearned juniors of our society, i may name fratresdrvaugham bateson, thomas henry pattinson, the revdc.e.l.wright,w].songhurst, herbert burrows, a. cadbury jones, w. wonnacott,drwm.hammond,drb.j. edwards, anddrw.c. blaker.ourcolleges need not languish for want of subjects of study; the narrative of the foundation ofoursociety is singularly suggestive of points for future

ich is above, is like that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, form the ideal of the beauty which we call the splendour of god, the shekinah, the zohar, the light of the glory, the tiphereth. it is in the midst of the sun of human intelligence, that the incommunicable nameihvh,the tetragrammaton, is written; the name which is never read, but is spelledlod,he, vau, he, the jahouvahou, theie0u a, from which we form the word [ehova by replacing the four mystic hebrew letters by the fivethe ten sephirothiiivowels of our modem lang


GNOSTIC HANDBOOK

ected in the traditions of courtly love in mediethe gnostic handbook page 112 val england and france and the imagery of alchemy (particularly in the mass of the holy ghost. the bridal chamber is based on the process of solve et coagula. after the instincts and mind have been "destroyed" and reformed, the two poles of the electromagnetic organism (astral body) are stimulated and at their union the shekinah awakens (the shekinah or presence is that part of god which is locked in the lower worlds and awaits redemption) as the shekinah awakens it rises to the higher planes and re-unites with the sophia. this rite is central to many gnostic traditions and is the pre-requisite for the consolamentum or the sacrament of perfection. again, we understand that this new appreciation of sexuality and i


GOLDEN DAWN RITUALS Z3

pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over twklm as guardians are wrffm and wpldns as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns:


GOLDEN DAWN RITUALS ZAM10

e invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l. close with the analysis of the keyword. step 9 return to the west of the altar. say "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aima elohim, to grant thine aid unto the highest aspirations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatb

ne ecstasy comes over you. re-enter your body, and make the sign of silence. vibrate with power "hoorporcratist" reformulate the shroud and circumambulate three times. face east, and forcibly formulate the shroud. say: 10 "thus, have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now, i conjure thee, o shroud of darkness and of mystery, that thou conceal me from the eyes of the inscribed names

enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto thine ancient


GOLDEN DAWN RITUALS ZAM11

he temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto th

ts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, t


GOLDEN DAWN RITUALS ZAM14

the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of th


GOLDEN DAWN RITUALS ZAM18

the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me


GOLDEN DAWN RITUALS ZAM20

d. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s


GOLDEN DAWN RITUALS ZAM24

ief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point with

n the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children

nd fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a

power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each side of the lodge sufficient walking space.about 75 to 90 cm (two and one-half to three feet).for reaching either the northern

e of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each side of the lodge sufficient walking space.about 75 to 90 cm (two and one-half to three feet).for reaching either the northern or southern sides of the east. the remainder of the space between the east and the shekinah forms the holy sanctum. the sanctum is kept holy, and reserved exclusively for certain points or parts of sacred ceremonies or convocations held in the lodge, and must not be used for other purposes. it is also the place where neophytes and members stand for the taking of sacred oaths and obligations, and where fratres and sorores are knighted or titled. trespassing between the east and t

kinah forms the holy sanctum. the sanctum is kept holy, and reserved exclusively for certain points or parts of sacred ceremonies or convocations held in the lodge, and must not be used for other purposes. it is also the place where neophytes and members stand for the taking of sacred oaths and obligations, and where fratres and sorores are knighted or titled. trespassing between the east and the shekinah, or in other words "crossing the sanctum" is not only forbidden to all but the master or colombe, but is a "serious and grievous error" because of the traditional reverence associated with it. the foundation for such a solemn warning is in the statement previously made (see shekinah, wherein it is explained that from the east come forth "light, life, and love" and the shekinah receives it

but the master or colombe, but is a "serious and grievous error" because of the traditional reverence associated with it. the foundation for such a solemn warning is in the statement previously made (see shekinah, wherein it is explained that from the east come forth "light, life, and love" and the shekinah receives its power (the presence of god) from the vibrations passing from the east to the shekinah. this would make the sanctum a place always charged with sacred vibrations, and trespassing between the east and the shekinah would interrupt the flow of such vibrations, and disturb the harmony established there. when the sanctum is entered for any legitimate purpose, he who enters it may pass only to the center of it, and must leave it from the same point by which he entered it. likewis

gree as may be working in the lodge to the guardian at the door. if demanded, the member must submit to an examination (see entering the lodge, p. 30. unless the password, if requested, can be given, admission to the lodge will be denied by the guardian. after entering the lodge, the member must make a salutation to the east. this is done by the member walking directly to a point just west of the shekinah, facing east and taking three steps forward. the right hand is placed over the heart and the forefinger of the left hand to the center of the forehead above the bridge of the nose. after three or four seconds, the hands are dropped, three steps are taken backward, the member turns to the right or left, and is seated. the purpose of such salutation, when first entering a lodge, is to indic

per'-a-tor. the accent is on the second syllable which is pronounced like the fruit, pear. matre mah'-tray.(the word is of latin origin and comes from mater. rosicrucian traditional usage is of the style shown here. neophyte knee'-o-fight. postulant pahst'-u-lant. pronaos pro-nay'us.(the plural is pro-nay-oi. the last syllable is pronounced like "oy" in "toy. rosae crucis rose-eye kroos-iss. shekinah soror she-kine'-ah. the "a" is pronounced as in "art. so-roar'[161] rosicrucian dictionary a absolute.that which includes all; hence the consciousness of god, perfect, complete, embracing every divine law, working in harmony, constructive, positive. absent treatments.those given to a person at a distance, whether it be a few meters or many kilometers. in absent treatments we make ourselv

ts. it symbolizes the physical body of man, with arms outstretched, facing the light. in the center, where the horizontal arm joins the verticle staff of the cross, is superimposed the rose. it represents the soul personality. the partially unfolded rose alludes to the evolving consciousness as it receives the greater light. s sanctum.in each lodge it is the place or condition located between the shekinah and the east. it is kept holy and reserved exclusively for certain parts of sacred ceremonies or convocations and must not be used for other purposes. trespassing in the sanctum is forbidden to all but the master or colombe and is a "serious and grievous error" because of the traditional reverence associated with it. sanctum, home.a sanctuary within the home, a temple dedicated to the hig

ns with which you are confronted, free from encumbrances and distractions. it is, as well, a little eminence upon which you can stand to look up to the cosmic. a sanctum is a place you have consecrated to your better self, to the god of your heart, to your ideals. entering it constitutes a rite of transition from the world of your usual thought to one of devotion, where you may receive and learn. shekinah (usually pronounced in the occident as sheh-ky'-na) it is from an old egyptian word, though for centuries believed to be [201] a hebrew word because it is found, in the hebrew religion, to mean the same symbol. in the rosicrucian temples it is a plain white triangular altar, 76 cm (30 in. high and 76 cm (30 in. wide on each of its three sides. on each of its sides (painted a french gray

ptian word, though for centuries believed to be [201] a hebrew word because it is found, in the hebrew religion, to mean the same symbol. in the rosicrucian temples it is a plain white triangular altar, 76 cm (30 in. high and 76 cm (30 in. wide on each of its three sides. on each of its sides (painted a french gray, just off-white) is a raised gold cross; in the center of which is a red rose. the shekinah may have a dark-red plush cloth (or one of red satin) covering it, and may have a glass top to protect it. three candlesticks are placed on the shekinah, one at each corner of the triangle. the shekinah is usually placed for all convocations with its points as follows: one point toward the west, the matre's station; the second point toward the south, the chaplain's station; and the third

nah, one at each corner of the triangle. the shekinah is usually placed for all convocations with its points as follows: one point toward the west, the matre's station; the second point toward the south, the chaplain's station; and the third point toward the north, the station of the high priestess, or, for convocations, the chantress. a small footstool may be placed before the western point. the shekinah represents the presence of the concentrated power of the holy assembly of the cosmic in the center of the temple. the sanctum of each temple is that area between the shekinah and the east platform of the temple. solar plexus.one of the most important groups of a number of small plexuses, forming the largest plexus in the human body, located in the center of the abdomen. its objective or p


HAMIL THE ROSICRUCIAN SEER

bout a month's time he will visit croydon, and will show meiipsycograph whichitis said will return answers to inquiries.ifthis is possible i think you would find one a most interesting companion. i have sent my book of minutes, and shall be much obliged by your returning it to me as soon as possible, to prevent my copy getting in arrear; and i will forward the earlier volumes as promised, and the shekinah. trusting this will find you in good health, i am, dear sir, yours very sincerely, robert owen, esq. f. h.p.s.-sincewriting the above, upon re-perusing your queries, i find nos. 15 to 24 are such as i can ask without reference to your opposing views, and i will therefore ask them on tuesday. tuesday,rsthseptember, 1854.thec. a. mirror. invoked thec.a.'heis here as usual.'i.-mrrobert owen


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he lost word, both of which have their roots in the egyptian mysteries, as we have already seen. king solomon s temple formed the physical basis for a vast structure of mystical speculation and inquiry; for its measurements and proportions were held to have a relation to those of the universe, and all the sacred objects which it contained had their macrocosmic and microcosmic interpretations. the shekinah or divine glory which irradiated the innermost sanctuary, the holy of holies, was interpreted not only as the divine presence which hallowed the visible temple, but as god immanent in his universe and indwelling in the heart of man. 305. furthermore, the idea of the jews that some day the temple should be rebuilt is itself spiritualized and transformed, and it was taken as an allegory of


LIBER LVII

d by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these 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 sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a

ented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these 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 sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; 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 masculi


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ystems of pagandom uncovers much evidence of the fact that its priests served the solar energy and that their supreme deity was in every case this divine light personified. godfrey higgins, after thirty years of inquiry into the origin of religious beliefs, is of the opinion that "all the gods of antiquity resolved themselves into the solar fire, sometimes itself as god, or sometimes an emblem or shekinah of that higher principle, known by the name of the creative being or god" the egyptian priests in many of their ceremonies wore the skins of lions, which were symbols of the solar orb, owing to the fact that the sun is exalted, dignified, and most fortunately placed in the constellation of leo, which he rules and which was at one time the keystone of the celestial arch. again, hercules is

anating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai, and cherubim among the angelic hosts. the first 'head' is called the intellectual world; the second 'head' is the sensuous, or the world of perception, and the third is the material or physical world (see isis unveiled) among the later qabbalists there is also a division of the sephirothic tree into five parts, in which the distribution of the globes is according to t

ly partly closed, and in her left hand are the keys to the secret doctrine, one gold and the other silver. behind her rise two pillars (jachin and boaz) with a multicolored veil stretched between. her throne stands upon a checker-hoard floor. a figure called juno is occasionally substituted for la papesse. like the female hierophant of the mysteries of cybele, this symbolic figure personifies the shekinah, or divine wisdom. in the pseudo-egyptian tarot the priestess is veiled, a reminder that the full countenance truth is not revealed to uninitiated man. a veil also covers one-half of her book, thus intimating that but one-half of the mystery of being can be comprehended. the third numbered major trump is called l'imp ratrice, the empress, and has been likened to the "woman clothed with th


MORALS AND DOGMA

hat includes all things, which is the name ihuh. before the world of the vacant space was created, he was, and his name, and they alone; that is, ainsoph and his garmenting. the emech hammelech says again: the lower half of the garment [by the third retraction, was left empty of the light of the garment. but the vestiges of that light remained in the place so vacated. and _this_ garment is called shekinah, god in-dwelling; that is, the place where? y d he, of the anterior [or male, and? vav he, of the posterior [or female, combinations of letters dwelt. this vacant space was square, and is called the _primal space; and in kabalah it is called _auira kadmah, or _rasimu ailah, the primal space, or the sublime vestige. it is the vestige of the light of the garment, with which is intermingled

isting as a spherical shape, and termed in the sohar simply _tehiru, that is, splendor; and it is styled the first matter. it being, as it were, vapor, and, as it were, smoke. and as smoke is formless, not comprehended under any fixed definite form, so this sphere is a formless somewhat, since it seems to be somewhat that is spherical, and yet is not limited. the letter yod, while adhering to the shekinah, had adhering, to himself the light of the shekinah, though his light was not so great as that of the shekinah. but when he descended, he left that light of his own below, and the splendor consisted of it. after which there was left in yod only a vestige of that light, inasmuch as he could not re-ascend to the shekinah and adhere to it. wherefore the holy and blessed directed the letter h

ions, all faults and wrongful actions, as well those committed through error of judgment and mistaken opinion, as those intentionally done; inasmuch as they equally prevent us from arriving at the knowledge of true wisdom. we must thoroughly cleanse and purify our hearts to their inmost recesses, before we can of right contemplate that _flaming star, which is the emblem of the divine and glorious shekinah, or presence of god; before we may dare approach the throne of supreme wisdom" in the degree of the true mason[_le vrai ma on, styled in the title-page of its ritual the 23d degree of masonry, or the 12th of the 5th class, the tracing-board displays a luminous triangle, with a great yod in the centre "the triangle" says the ritual "represents one god in three persons; and the great yod is


NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ter the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics believed that the christian jehovah was not the real god but an evil creator of an evil world. the power of the spheres sit


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hief fratres et sorores of the roseae rubeae et aureae crucis. we know that the mystic temple, which was erected of old by wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad- in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the co-habiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place of the co-habiting glory. and yet, amidst signs and symbols

. m. a. g. the first temple founded in england in 1887-88 under the governance of the hermetic order of the golden dawn was named very appropriately isis-urania. isis-urania is venus, and she is the occult planet which represents the genius of this order- venus, the evening and the morning star, presaging the rising of the sun of ineffable light. venus is also, as isis, a symbol of the qabalistic shekinah, the glory of the presence divine, the holy spirit. after the revolt in the order about 1900, the schismatic sect appropriated as the name of their order, stella matutina, the morning star, thus continuing the significance of the enlightening function and purpose for which the order was founded originally. for, if one may speak of the order as having a specific purpose, then that sublime

to the <298> newer life, the glory of the boundless light. the secret of that gate abides in the womb of the great mother, the intrinsic regenerating nature of the empress of the tarot- isis-urania. again, there are other considerations. at the end of the order document on the symbolism of the neophyte grade there is the statement that "nephesch ha-mesiach, the animal soul of the messiah" is "the shekinah or presence between the kerubim" note that the shekinah represents, as i previously attempted to point out, airna elohim, the supernal sephiroth as a synthetic unity, the divine white brilliance. since this is spoken of as between the kerubim, the middle pillar of the tree, which is thus by definition the path of the redeemer or messiah, the path of the sushumna traversed by the kundalini

hrow all things into vibration; compare the rashith ha-gilgalim <151> piercing of the dragon's coils suggests the freeing of malkuth, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over makuth as guardians are metatron and sandalphon as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above kether of atziluth. in such supernal realms, the ain soph, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their

become invisible, so that seeing me men see not, not understand the thing that they behold. go to east and perform invoking hexagram ritual of binah, tracing saturn hexagram with yhvh elohim and ararita. close with 1.n.ri. return to altar. lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkable and awful silence. i beseech thee in thy name shekinah and aimah elohim, to grant thine aid unto the highest aspirations of my soul, and clothe me about with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel tzaphqiel, the 423 424 the golden dawn: volume i11 book six great prince of spiritual initiation through suffering, and of spiritual strife against evil, to formulate about me a shroud of concealment

, butguard against loss of self-control. make sign of silence forcibly, and vibrate with power the name hoor-po-kratist. reformulate shroud, and circumambulate thrice. intensely formulate shroud, stand at east, and say: thus have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendour which shinest in the sphere of binah, yhvh elohim, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness. come unto me, and dwell within my heart, that i also may have power and control, even i, over this shroud of darkness and of mystery. and now i conjure thee, 0 shroud of darkness and of mystery, that thou conceal me from the eyes of all men, from all thi

f silence enthroned upon his lotus, hoor-po-krat-ist. when it is wished to banish the shroud, make very forcibly the qabalistic cross, to bring down the light, and then analyse thekey-word, invoking the divine white brilliance. then say: in the name of yhvh elohim, i invoke thee, who art clothed with the sun, who standest upon the moon, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel tzaphkiel, and thy legions of aralim, the <238> mighty angels of the sphere of shabbathai, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, 0 shroud of darkness and of mystery, which has well served my purpose, that thou now depart unto

isher own magical name. ritual for transformation 43 1 perfect body of transmutation. formulate before me now in the evoked elements of air, 0 ye powers of yesod, a true and tangible form of isis, that through its assumption, my own inner being may be wholly dissolved as though eaten up by the airs of the spirit, and transformed into a divine transfiguration. to the end that by the descent of the shekinah and my assumption into the holy spirit, i may become the embodiment of the true magic of light, and acquire more perfect knowledge to help my fellow men. and i now declare that all is in readiness for this magical operation, devoted to the formulation of a body of transformation of the goddess isis. pass to the west of the temple with fireand water, and place them either side of the formu

t thou whom nature hath not formed. holy art thou the vast and the mighty one. lord of the light and the darkness. take lotus wand by white band, perform lnvoking hexagram ritual of the supemals, and pentagram ritual of spirit, and say: supernal splendour which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who art shekinah and aimah elohim, to look upon me in this ceremony which i perform to thine honour and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name yhvh elohim, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel tzaphqiel (trace s

ening by watchtower ceremony. circumambulation thrice, and then the adoration. go to the east. lotus wand, held by white band, and perform the invoking ritual of the supernals by the hexagram. trace sigils in the air as they are vibrated. supernal splendour which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honour, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name yhvh elohim by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of


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

t 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 name of elvoh! hashmalim, enlighten me with the splendours of eloi and shekinah! aralim, act! ophanim, revolve and shine! haioth ha kadosh, cry, speak, roar, bellow! kadosh, kadosh, kadosh, shaddai, adonai, jotchabah, eiazereie! hallelu-jah, hallelu-jah, hallelu-jah. amen. it should be remembered, above all in conjurations, that the names of satan, beelzebub, adramelek and others do not designate spiritual unities but legions of impure spirits. gour name is legion, f


SATANGEL

s. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. alon


SEPHER HA BAHIR

that you may live and occupy the land. if you judge yourself, then you will live. if not, then it will judge you, and it will be fulfilled, even against your will. 75. why does the torah say righteousness, righteousness twice? he said: because the scripture continues (psalm 18:13, at the glow opposite him. the first righteousness is literal righteousness (tzedek. this is the divine presence [i.e shekinah. it is thus written (isaiah 1:21, righteousness dwells in it. what is the second righteousness? this is the righteousness that frightens the righteous. is this righteousness charity (tzadakah) or not? he said that it is not. why? because it is written (isaiah 59:17, he put on righteousness like a coat of mail, and [a helmet of salvation on his head. his head is nothing other than truth. i


SYMBOLISM OF THE BANNERS

ng 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 at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the bride are references to the re


TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

gar bronfman, sr, head of the world jewish congress, is ceo of seagram, the giant liquor and entertainment industry conglomerate. seagram's logo is subtly placed on the wall and includes a white horse (shades of revelation 6) and other interesting features (photo: usa today, december 14, 1998) in cabala, the sacred tree of the sephiroth is claimed to represent the cosmos, including god (male, his shekinah (anna, the goddess/female, and the kingdom of zion. as shown here, the foundation of all things is the male genitals, or the sex generative process (zolar's encyclopedia of ancient and forbidden knowledge, arco publishing, 1984) magical signs of the jewish cabala 447 jewish comedian jerry seinfeld strikes a decidedly cabalistic pose. it is well-known in entertainment circles that jerry se


THE MAGICIAN S KABBALAH

wo-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing the babe of the abyss in the city of pyramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could be transposed onto the tree of life with appro


THE MIDDLE PILLAR

iberation from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephir

he neshamah (as distinct from the greater neshamah, is the intuitive soul located in binah, although it lends its name to the other supernals as being generally descriptive of the soul's greatest aspirations. it is also the most approachable of the three supernal parts of the soul. the neshamah in psychology and magic 133 binah is symbolized by the feminine soul image of the anima, as well as the shekinah, the supernal mother, or the gnostic sophia. it is the source of human perception, comprehension, and spiritual understanding. the neshamah in binah initiates delineating ways in which the self can be defined as being unique to the individual as well as limitless in archetypal manifestation. it is the understanding of how the divine manifests itself through a multitude of archetypal forms


WESTERN MANDALAS OF TRANSFORMATION SR AL

: kh, koh: thus, so; this way, that way root: that which coincides with a point of space or time (this is a powerful sigil to use with ihi) 25: dka, to break (crowley) 65: sum of rows in kamea *65: adni, adonai: the lord 65: gdm ichd, gam yawkhad: together in unity correspondences: magical names and numbers of geburah/mars aserisks) denote god-names 65: hikl, haikal: temple, meeting place for the shekinah 65: sh, root: that which is round in form: dome, moon 65: hs, root: silence 65: llh, lelah: 6th name of shem hamphorash, associated with 6th quinance of leo. 65: lux: latin for light 325: theosophic extension of numbers in kamea 325: grapyal, graphiel: intelligence of mars 325: brtzbal, bartzabel: spirit of mars 325: nyndwhr, nundahar: angel of 2nd decanate of scorpio chapter 8 the kamea

mea 36: alh, elah, goddess of geburah; also oak terebinth 36: lah, leah, first wife of jacob 36: ahl, ohel: tabernacle("and i heard a great voice out of heaven saying, behold the tabernacle of god is with men, and he will dwell with them, and they shall be his people, and god himself shall be with them, and be their god" rev 21: 3. the tabernacle is also the meeting tent and dwelling place of the shekinah (see ex. 40: 34) 36: bkchv, be-koakho: by her power 36: kbdi: my glory 36: damcar: latin for blood of the lamb. i l l: magic sum of kamea *111: achd hva elhim: the lord is one 111: alp, letter name of aleph, 11th path on the tree: ox, family, clan 111: aphl, ophel: darkness, obscurity 111: i tzvh: will command 111: kipha, kepha: peter, the rock (aramaic) 111: pla, mystical name of kether

e rod of aaron (crowley) ex. 7: 10 49: dmh: her blood 175: magic sum of kamea 175: qdmal, kadmael: spirit of venus 175: vipgov: and they met 175: lminhm: after their kind 175: mkplh: duplicity (crowley) 175: iniqh: suction 175: lmolh: on high("and the cherubims shall stretch forth their wings on high, covering the mercy seat" ex 25: 20) 175: ikin-bvoz, johkin-boaz: the two pillars 175: honn: the (shekinah) cloud (gen 13: 22) 1125: theosophic extension of kamea 1225: othiqa-dothiqim, authiqa-de-athiqin: the ancient of ancients 700: kprth: the mercy-seat 700: mystical number of sexuality in the zohar 700: nun final *700: chi ro living from that will, supported by its unfailing wisdom and understanding, mine is the victorious life (pattern on the trestleboard) chapter 10 the kamea of hod/merc


WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

set forward, in the letter r. which signifies iens, iturus, or advancing. compare unity, solus, alone, the unique principle of good; with sol, sun god, the emblem of supreme power; and they are identical. the hebrew word for one is achd, achad, and it is often put for god; god s one voice to man is the bath kol, the echo or daughter of the divine voice. the talmud in berachoth vi. i says that the shekinah shall rest even upon one who studies the law. one pang of remorse is of more avail for reformation than many stripes. one thing obtained with difficulty is more valued than a hundred obtained with ease. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is indiscreet for one man to sleep in a house alone, for fear that he may be attacked by lilith, who w

th of prophecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the cherubic ark; the shekinah; the holy spirit, and the urim and thummim. talmud, yoma, 21. 2. rabies in the dog has 5 symptoms; its mouth gapes; it drops spittle; its ears hang down; it carries its tail between it legs, and it keeps to the side of any path. yoma, 83. 2. for suckling mothers, there are 5 things, which are injurious; garlic, cucumber, melon, leeks and onions; said rashi. in one study 5 years and then h

upper, three at supper and four after the meal at the recitation of the four blessings. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abraham was tested 10 times; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom

hs of wisdom, of the sepher yetzirah, being 10 sephiroth and 22 letters of the hebrew alphabet. 33. the years of the life of jesus. king david reigned in jerusalem 33 years. the number of vertebrae in the human spinal column. 35. the number of agla, agla, a composite kabalistic wonder-working name. see page 27. 36. abaji said there are never less than 36 holy men of any regeneration upon whom the shekinah does not rest. plutarch, de iside et osiride, calls the tetractys, the power of the number 36, and on this was the greatest oath of the pythagoreans sworn; and it was denominated the world, in consequence of its being composed of the first four even and the first four odd numbers; for numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1 and 3 and 5 and 7 are 16; ad


ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

unca yourselves amirann chapter five the 6=5 and 7=4 rituals of the r.r. et a.c. according to tradition, these rituals were written through the trance mediumship of the felkins with the astral masters of the third order. the general opinion at whare ra was that the 6=5 grade is an incredibly beautiful ceremony to experience. it is here that the hidden doorway of the mars wall is revealed, and the shekinah enters the vault, with black veil and lamp. to the postulant, it appears as if the lamp is floating in mid-air. this is the first of the rituals where the shekinah takes over the astral body of the adept, and lifts it out of the vault. it then takes it to meet the various forms. in my own case, and others within both the whare ra and thoth hermes temples, this is exactly what happens. for

lding bowl of water in north. outer side of vault door covered with blue and orange curtain on which is sol on a cross. strip of emerald green both up floor. white and gold altar divided up middle with 33 lights (for second part. the three adepti sit in triangle facing vault. the candidate must receive full instructions as to silence, knocks and gestures beforehand. in preparing for the ceremony, shekinah pours olive oil into an alabaster vessel saying *the oil is the life of the tree let the tree give its life" she pricks herself till blood flows into the oil and says "the blood is the life of the man let the man give his life" she sets a floating wick in the oil, kindles it and says "the light is the life of the world, let all the living rejoice" oo0oo- arrangement of candles in second p

i t e (10 (iii (ii (iv (v (1) one two four four o n e f o u r t w o o n e blue brown green red red green brown blue (vi (v (vi) t h r e e s e v e n t h r e e yellow violet yellow n. b. the roman figures above indicate the order of extinguishing. three are left lit. n.b. the abbreviations used in the 6=5 ceremony that follows are designated as: ad. means adep u ch.ad. means chief adept shek. means shekinah opening ch.ad. rises: 2nd ad. rises: 3rd ad. rim: chad "avete fratres et sorores" ch.ad& 2nd (in unison "benedictus dominus deus noster" all present ad by 3n1 "qui dedit noble hoc signue all touch row crow on breast chad "very honoured adepti majores, assist me to open the vault of the adepti in the exalted grade of geburah. excellent prince of the horizon, see that all present have been

hen the postulant who seeks enlightenment through the gates of darkness, that passing through the valley of bitterness he may find therein the wells of living water. reflect upon his soul those visions of the spirit which awaken the understanding and beckon us to the pisgah heights of holiness. there may he find the pearl of great price, which is also the lodestone of the wise. shekinahi" 2nd ad "shekinah" 3rd ad "shekinah" all three "shekinah" turn up lights. the vault which was in darkness atfirst gmdually becomes lighter, repeal ing the figurr of shekinah holding a lamp under kr mil. at the last word she holds forth her lamp, in silence letting the light shine upon the adepti in turn. they bow their heads a moment, then she withdraws silently. the adepti rise and quit the vault in silen

thee, and thy portion shall be double. if he slumber, hail him in silence; wake him not, he knoweth his own hour, and god is over all" 35 "the dead men shall live; together with my dead body shall they rise. awake and sing, ye that dwell in duet; for thy dew is as the dew of herbs" 36 "hold no longer silence, cry ye aloud for the beauty of the divine mother, for in her is peace" there is a pause; shekinah appears from behind the curtain in the n.e. with the alabaster lamp and spray of acacia. she bends over postulant and kisses him on the brow saying: shek "arise, shine, for thy light is come, and the glory of the lord is risen upon thee" she lays acacia on his/her breast, then anoints the postulant on feet, solar plexus, lips and palms of hands, saying (feet "the life of the trees is thin

on his/her breast, then anoints the postulant on feet, solar plexus, lips and palms of hands, saying (feet "the life of the trees is thine arise and walk (plexus "the life of the man is thine receive and give (lips "the life of the word is thine utter and love (brow "the life of the world is thine receive the spirit (palms "the life of the stars is thine be filled with joy" thar is a pause, then shekinah moves to foot of pastas and says: shek "thy place of hiding is opened, thy place of hiding is revealed. behold, thy soul hath dwelt in darkness; let her now return unto the light. thy spirit withdrew unto the stars which never diminish, now let it return to bring power unto thy soul. thy brow is like unto the king's, thy lips are open, thy heart is upon its throne. thou hast knowledge, th

the destroyer of osiris; and thus shalt thou withdraw thy soul from temptation, even as isis withdrew from darkness" ch.ad (shows grip "herein is reflected the five powers which have been restored to thee. it is the sign of the mighty one; blessed be he, even of elohim gebur, the lord of strength. twenty is the number of his name" all turn to postulant facing east and all kneel at door of vault. shekinah stands within the door holding honey and milk. as she offers honey, they make the sign of nephthys; as she offers milk, they make the sign of isis. shelc "butter and honey shall ye eat, that ye may know to refuse the evil and choose the good. desire the sincere milk of the lord, that ye may grow thereby" they remain kneeling in silence. shekinah withdraws to east. long pause. turn out vau

as she offers milk, they make the sign of isis. shelc "butter and honey shall ye eat, that ye may know to refuse the evil and choose the good. desire the sincere milk of the lord, that ye may grow thereby" they remain kneeling in silence. shekinah withdraws to east. long pause. turn out vault ch.ad. closes vault door, turns and says: ch.ad "in the name of elohim gebur, depart ye in peace; for the shekinah hath withdrawn herself (faces e, raises hands and exclaims "shekinah, thou queen of the east, forget not thy sons, tabanu, tabuka; dwell in our souls. queen of the dawnland; bath qol, speak to our spirits, that we may go forth with thy blessing, 0 thou beautiful daughter of light" long pause. ch.ad. stoops and raises postulant in silence. 2nd ad. leads postulant out. 6=5 cues for postulan

question is asked, ending "signify the name with the sign of light" postulant makes lux signs in silence. at each clause of obligation, postulant bows head in silence in assent. part 2 postulant has feet bare, save for red slippers, and purple cloak. he carries the admission badge of scales. notes on the symbolism of the 6=5 ritual by p.j. zalewski preparation before the start of the ritual, the shekinah pricks her finger and mixes her blood with that of olive oil saying "blood is the life of man; let the man give his life" this symbology is very complicated, and at more than one level. olive oil is under the goddess athena (which also means vulva or womb) who presided over voyages. in order that a person can be made new or life given to him, he must pass into the land of the unborn. it i

composite form. applied to the archetypal world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshama

the zodiac which is a representative of the soul's progress through the different forms of energy governing it, until a complete cycle is done. the egyptian zodiac has 37 decans: the first is the actual leaving of the body to meet this godform, while the next 36 are aspects of its journey. the 36 bells were rung to bring things in line with modern astrological studies. with the appearance of the shekinah, the postulant meets the anima of the sphere of geburah; the hidden knowledge of that sphere. the fivefold anointing of the astral body makes the centers aware in the astral (the five basic centers. the postulant is lifted out of the pastos, and the linen around him is removed; he is reborn. the signs of nephthys are given: the signs of adoration on the left and right side. the claw grip

e signs of adoration on the left and right side. the claw grip shown symbolizes the postulant gripping the hands of the helpers, as he is lifted from the coffin. mystical grade of 70=40 being the grade of the red rose which blossomed officers magus: grey robe, white headdress with gold cord, leopard skin, sandals, spray of almond. king of salam: blue and purple robe, winged sphere !amen, incense. shekinah: rose-coloured tunic, black belt, acacia. postulant: 1/white tunic, red shoes. 2/brown cloak and cowl, sandals, staff. 3/robe of glory. ante-room: draped in red. pastos upright and draped in white. portal sand-coloured with cross of lights. ankh and tat pillars at south and north of cross. tripod of salt at west. vault: square, blue with violet floor. grey veil across east side, white and

pillars at south and north of cross. tripod of salt at west. vault: square, blue with violet floor. grey veil across east side, white and gold altar, red mars symbols on green cup, curtain on outer side of the vault door. four stars: fomalhaut-12 rays; sirius-24 rays; regulus- 36 rays; aldebaran-72 rays 3 keys: wheel of fortune hermit fortitude. n.b. mg means magus kg means king of salam sh means shekinah post means postulant opening: vault door wide open; curtain drawn back. magus stands within holding branch of pink almond blossom. shekinah stands by tat pillar with spray of acacia in her left hand; and a lighted lantern in right hand. king of salam stands by ankh pillar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and ye winds be still, and let god's death

and it is so called because of the influence diffused by it from the most high and exalted supreme glory" point 2 (the postulant should now, without prompting, step forth from the pastos; stoop, take the brown cloak, don it and the sandals, and take the staff in his right hand. the officer disappears. one bell sounds. the curtain is drawn back revealing a lion in open door way; behind him stands shekinah, a lighted lantern in her hand. she holds this out to postulant. sh "he that would be greatest, let him be the server (postulant makes the 60=50 signs, lays his hand for an instant on the head of the lion, then takes the lantern and replies) post "server of silence, is my name (shekinah withdraws, lion disappears, thus showing tripod of salt. postulant kneels on both knees, sprinkles salt

at pillar with the bowl of water on the top and a cup of white wine on the blue arm; he takes the cup, wets his lips with the wine, then pours the rest into the bowl of water, falls on left knee and cries) post "water to water and soul to soul. in the name of the great mother, i dedicate my soul to the service of the highest (he loosens the violet cord from his loins, and hangs it across the tat. shekinah comes forward and binds the blue star around his waist, raises him and says) sh "peace, peace unto him that is near. let the light of sothis bring peace unto thy soul (postulant turns and goes to ankh pillar. he sprinkles incense on the flame, falls on right knee and cries) post "fire to fire and life to life. in the names of jah, everlasting, i dedicate my life to the service of the high

shall burn upon thy breast (postulant turns back and is directed to approach the vault entrance where the scarlet mars on the green curtain hangs. he raises his lantern on high, lays his staff across the threshold before the curtain and cries) post "light to light and spirit to spirit. in the name that may not be uttered, i dedicate my spirit to the service of the most high (curtain is withdrawn. shekinah stands within the vault. her veil is thrown back, and she holds in both hands the crystal sphere upon which the sigil of the postulant is engraved) sh "i am he; and he is i, and lo, the creator hath placed the crystal sphere within the starry heavens (she gives him the sphere, takes the lantern and places it on the right side of the altar, then turns again and loosens the cord about his b

the name of the fire which enkindles. the dadouchos takes the thurible and follows the celebrant to the south, where the same ceremony is performed. celebrant fire which rises upward; fire of the soul's aspiration: in the name of our fire of longing. he per forms the same ceremony at the west. celebrant fire of the outward splendour; fire of the indwelling glory: in the name of that fire which is shekinah. he performs the same ceremony at the north. celebrant fire of purgation in geburah; holy fire of judgment: in the name of perfect fire. he again reaches the east, lifts up the vessel of incense, turns westward and says: c.elebrant behold i have consecrated with fire. he resumes his place on the throne of the east. there is a momentary pause. celebrant fratres et sorores, of the holy orde

hira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratres et sorores, may the vivifying rain of the secret doctrine refresh us in the wastes of time. may the shekinah, which is an indwelling glory, bring us with both hands the bread of life. may we pass over the holy hills of incense and sacred mountains of myrrh. may the yoke of the kingdom be upon us, even the heavenly kingdom the world to come, which is the world of the holy one. the hegemon gives the battery of the portal in the following form-11131. the sentinel opens the door. the hegemon enters


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

erminology in persian, arabic, and turkish. the sufis have their own version of the tree of life, names for the four worlds, terms for the various bodies or shells, and terms for states (hal) and stations of consciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known

upini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear 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

buted to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, commonly found in hebrew prayer books: lekah dodee likr

e or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to honor thy father and thy mother. while this is commonly understood to refer to

re latent and undifferentiated in sefirah understanding/north. beings in yetzirah have both name and form. finally, in the world of asiyah, there is the apparent solidification of the yezirathic forms in physical matter. the world of asiyah is rooted in the sefirah knowledge/first in the upper worlds and is represented on the tree by the sefirah kingdom. the sefirah kingdom is associated with the shekhinah and the lower heh h in the name hvhy. the four worlds are represented as a continuum by the tree of life. they are successively connected to one another by the letter-gates, which allow consciousness to move to and from them. many people find it difficult to grasp the idea of the four worlds contained in the tree. the difficulty often stems from the fact that the four worlds can be assig

. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (hnyks lit. abiding, community. in the first chapter of the sifra detzniyutha is found the verse, just as the heh h is found to be the shekhinah. 3' 8: h" 2: 2 2:e 8% shekhinah has many names in the torah, such as bride (hlk, kalah, queen (hklm, malkhah, she (ayh, hya, pronounced hee, and glory or honor (dvbk, kavod. it is through the interaction of the vav v and the lower heh h that mes

such as bride (hlk, kalah, queen (hklm, malkhah, she (ayh, hya, pronounced hee, and glory or honor (dvbk, kavod. it is through the interaction of the vav v and the lower heh h that messianic appearances are manifested in the lower worlds. the action of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female

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

e petals on the lotuses turned downward. when the chakric tree is ascended, the petals of each lotus turn upwards as the consciousness of the traveler awakens in it. as previously mentioned in chapter one, the tantric texts (called shastra) on the chakras describe the chitshakti (energy of consciousness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabhe

ndalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. on the sabbath, shekhinah ascends the tree of life and unites with her husband hvhy in the world of atziluth, thereby transforming the fallen tree into the tree of perfection. 8: 0# sefiroth, latifa, and chakras" 7! g8& m 7; 2< e, 6& c 6) 7 4& 74" b6, e g% 6 7) 74; 6% 9 6 %6) 73; 03' 8: h" 2: 2 2:e 8% the chakras are equated to the mental planes mentioned

e forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shushumna of the chakric tree. 2 f 0# tree of taoist internal alchemy( 5 1: a> 1) 6) 1) 1 5# when the qi (vital energy) refines and unites with shen (spirit) in the heart center, wood (heart s passion) and metal (original nature) unite. with the union of qi (water) and shen (fire, wood retu

tent roots of the tree. in the roots of the tree, the nun n and yod y in ani yna exchange places: ani has now become ayn ]ya, the mysterious unknown at the roots of the thing. the mantra ani yod heh vav heh is versatile in that it can be built upon. any additional divine name, attribute, or gatekeeper, to which the mind of an aspirant is attracted, can be added to ani hvhy. examples are: ani hvhy shekhinah belimah (hmylb hnyks, intangible presence, ani hvhy ahavah (hbha, love, ani hvhy echad (dxa, unity, ani hvhy avraham(,hrba, master abraham, etc. the visualization used can be modified according to what is added to the mantra. the visualizations could be simple or complex. for instance, with ani hvhy shekhinah belimah, one could visualize queen shekhinah seated upon the stump of a tree in

section presents a more elaborate process. in a more elaborate routine of practices, as soon as you open your eyes in the morning, before all else, mentally praise the lord and give thanks for another day of embodied human life and the grace of being on the path of spiritual awakening. if you have been sleeping with a partner, silently acknowledge their inherent divinity as the lord hvhy or queen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the fingers of your right hand to your lips, then to the mezuzah on the doorpost, and then to your heart. bow to the shrine and then enter. go to the a

the covenant as it was brought to jerusalem (ii samuel, jeremiah bearing a yoke upon his neck, ezekiel ascending in the fiery chariot, the merkabah visions of isaiah and ezekiel, etc. the books of the writings provide our imaginations with images from the travails of job, the story of yonah in the belly of the leviathan, daniel in the den of lions, and other spiritual gems. one might envision the shekhinah seated in a forest setting as described earlier in chapter six, or as the presence of shadai stationed between the kerubim atop the ark of the covenant, or as the divine mother in exile wandering in the lower worlds to look after her children, or as the bride of the lord hvhy on the wedding day of shabat. you could imagine yourself prostrating before the burning bush of the flaming name

ns for both small and vast face. in the mystical qabalah, and most notably in the idra rabba qadusha% e2 2 e" 2' 8: h 2 (greater holy assembly, small face is alluded to as a blackhaired and bearded male youth. vast face, often called atiqa (hidden one) in qabalistic texts, is distinguished by the contrary image of the white-haired and bearded ancient of days. qabalah also alludes to small face as shekhinah, holy queen and divine mother, and to vast face as the ancient mother. in the tantra, small face is alluded to as the black-bodied goddess kali, who is seen emerging from the chest of vast face xthe inert, ashenwhite form of shiva. their union underscores the fact that the difference between the two faces is only distinguished by human thought. the tantra also has small face images of sh

inding these pages together. the sefer hashmoth is read by successively invoking the name on each page preceded by hy (pronounced yah, the two-letter form of the name hvhy) xe.g. hy eshdat, hy echad, hy ahavah, hy qadosh, and so on '0-*0, in the hebrew tradition, shabat (sabbath) is celebrated as the holy wedding day of the lord hvhy king messiah, most precious and enduring, with his divine bride shekhinah, queen of the universe. in the well known words of rabbi yitza aq luria, lekah dodee likraht kalah penay shabat neqabalah( come, my beloved, to meet the bride, face sabbath to receive )6 during the regular days of the week, queen mother shekhinah wanders the worlds of illusion in exile. she is described as dressed in rags, lamenting her separation from her beloved husband, while nurturin

week, queen mother shekhinah wanders the worlds of illusion in exile. she is described as dressed in rags, lamenting her separation from her beloved husband, while nurturing her children in the valley of shadows. but, when shabat comes, the worlds are filled with the% e2 2 e" 2' 8: h 2" light and love of king messiah, who comes to receive his bride (kalah) and transform the children into angels. shekhinah belimah (hmylb hnyks, intangible presence, kalah luhahavah (hbhal hlk, bride of love, kalah luhtorah (hrvtl hlk, bride of the torah, malkhah hashabat (tbsh hklm, queen of the sabbath, kavod leh yhvh (hvhyl dvbk, glory of the lord hvhy. 7 shabat is at once both an individual and macrocosmic event. in each of us, the shekhinah wanders in a fallen state (sefirah kingdom, until shabat comes

each of us, the shekhinah wanders in a fallen state (sefirah kingdom, until shabat comes and our consciousness unites with the one true spouse hvhy. our tree thereby becomes perfect (kingdom returns to its position as the sefirah knowledge/first. god is the true spouse. the lord hvhy is the husband, and the lord hvhy is the bride. hence, genuine qabalists are sometimes referred to as husbands of shekhinah or brides of adonai. each individual should therefore meditate upon the wedding of king messiah and his sabbath bride as something going on in their own consciousness, and at the same time, in the whole universe. all marriages allude to this divine union. if married, husband should honor wife as the embodiment of the shekhinah xhe should meet the bride. and wife should honor husband as t

antra in the hindu tradition. corresponds to zakhor in the qabalah and dhikr in sufism. jinn (hebrew: angels of destruction, demons. jivashakti (sanskrit: energy of consciousness manifest in the embodied soul. jnana (sanskrit: knowledge: the path of direct perception of vast face in the hindu system of yoga. kahuna (hawaiian: one who holds the hidden knowledge. kalah (hebrew: bride: a synonym for shekhinah as the bride of the lord hvhy on shabat. kali (sanskrit: dark one: a principal name of small face in the tantric tradition; a form of the goddess. karma (sanskrit: law of cause and effect, synonymous with hebrew word mazal. kav (hebrew: line of light: synonym for the central column in the lurianic description of the emanation of the tree in the etz hachayyim. kavanah (hebrew: intention:

taoist tree. khanqah (arabic: meeting hall in which sufis gather to receive instruction and engage in spiritual practices. kohan (hebrew: priest: a member of the israelite priesthood who enacted the rituals in the temples of jerusalem. kundalini (sanskrit: energy of consciousness portrayed as a snake asleep in three and a half coils at the base of the spine in the muladhara chakra; corresponds to shekhinah in qabalistic teachings. la (arabic: not: a term referring to the mysterious unknown at the roots of all things, synonymous with ayn; first word in the affirmation of unity in the qur an. latifa (arabic: series of seven centers on the sufi tree. corresponds to the sefiroth on the qabalistic tree of life and the chakras of the tantric tree. leviathan (hebrew: behemoth: fence of vast face

e primacy of love, discrimination, and selfless service as the means for spiritual awakening. malkhuth (hebrew: kingdom: name for the lowest sefirah on the qabalistic fallen tree. corresponds to the muladhara chakra on the tantric tree, and the latifa qalabiya in the sufi tree. the fallen form of the sefirah knowledge/first, and the waking state in most humans. this sefirah is associated with the shekhinah in exile. manipura chakra (sanskrit: solar plexus center on the chakric tree, portrayed as a lotus with ten petals. corresponds to the sefiroth victory/south and glory/west on the qabalistic tree, and the latifa qalbiya on the sufi tree. maya (sanskrit: illusion: the illusory power of the ayn (called brahman in the hindu system) to appear as a universe of name and form. mayim (hebrew: th


ISIS UNVEILED

y improbable to one who is well aware of the constant strife between the champions of orcumcision and the 'law' and the apostles who had ^ven up judaism. the gnostic ophites taught the doctrine of emanations, so hateful to the defenders of the unity in the trinity, and vice versa. the unknown deity with them had no name; but ms first female emanation was called bythos or depth^ it answered to the shekhinah of the kabalists, the 'veil' which conceals the 'wisdon' in the cranium, of the highest of the three heads. as the pythagorean monad, this nameless wisdom was the source of light, and ennoia or mind is light itself. the latter was also called the 'primitive man* hke the adam kadmon, or ancient adam of the kabala. indeed, if man was created after his likeness and in the image of god, then

esus was physically considered as a son of man, and spiritually as the christos who overshadowed him, how then could the 'god of all* the' unknovm father' be called by the gnostics homo, a man, and his mind, ennoia, the second man, or son ofmavf neither in the oriental kabala, nor in gnosticism, was the 'god of all' ever anthropomorphized. it is but the first, or rather the second emanations, for shekhinah, sephira, depth, and other first-manifested female virtues are also emanations, that are termed 'primitive men' tbub adam kadmon, ennoia (or si^e, the logoi in short, are the 'only-begotten' ones but not the sotu of man, which appellation properiy belongs 388. iredmiu: afouul beraiet, i, xzz, i; tbcodoret: batnlieantm /mhdantm. 389. ircnaeiu: ep. eh, i, zxri. i. digitizecoy google cheist

likewise a trinity; for he is body, soul, and spirit "all that is created by the 'ancient of the ancients' can hve and ^st only by a male and a female" says the zohar" he alone, to whom no one can say 'thou' for he is the spirit of the whrre-hiian in whom the tbbee heads are united, is uncreated. out of the subtle fire, oq one side of the white head, and of the 'subtle air' on the other, emanates shekhinah, his veil (the femininizcd holy ghost "this air" says idrah rablxih "is the most occult [occitlhssimus] attribute of the ancient of the days* the ancient of the ancient is the concealed of the concealed* all things are himself, and himself is concealed in every way* ilie cranium of the whtie-head has no beginning, but its end has a shining reflexion and a roundneii which is our universe

mself, and himself is concealed in every way* ilie cranium of the whtie-head has no beginning, but its end has a shining reflexion and a roundneii which is our universe "they regard" says kleuker "the first-bom as man and wife, in so far as his light includes in itself all other lights, and in so far as his spirit of life or breath of life includes all other life-spirits in itself* the kabalistic shekhinah answers to the ophite sophia. properly speaking, adam kadmon is the bythos, but in this emanation-system, where everything is calculated to perplex and place an obstacle to inquiry, he is the source of light, the first 'primitive man' and at the same time ennoia, the thought of bythos, the depth, for he b py- mander. the gnostics, as well as the nazarenes, allegorizing on the personifi

t the first and second man loved the beauty of sophia (sephira) the first woman, and thus the father and the son fecundated the heavenly 'woman' and from primal darkness procreated the visible light (sephira is the invisible, or spiritual li^t "whom they called the anointed christus, or king messiah^ this christus is the adam of dust before his fall, with the spirit of the adonai, his father, and shekhinah-adonai, his mother, upon him; for adam primus is adon, adonu, or adonis. the primal existence manifests itself by its wisdom, and produces the intdligible logos (all visible creation. this wisdom was venerated by the ophites under the form of a serpent. so far we see that the first and second life are the two adams, or the first and the second man. in the former lies eva, or the yet unbo

. 540. ibid, 172. 541. idrah zutah, a) 51. 542. nal. u. urrpr. d. bmmalionmtre. u: v, p. 11. 543. ireiweiu: agaitut beretitt, i, xxz\ 1. digitizecoy google 224 bis unveiled oenesu "the mother of bu that live" is vithin adam the second. and dow, from the moment of ita first manifestation, the lobd mano. the unintelligible wisdom, disappears 6t>m the scene ta action. it will manifest itself only as shekhinah, the qbace; for the cobona is "the innermost lt^t of all li^ts" and hence it is darkness's own sub- stance* in the ksbalo, shekhituth is the ninth emanation of sephira, vdiich contains the whole of the ten sephiroth within herself. skekkinah be- longs to the third triad, and is produced together with maothulh or 'kingdom' of which she is the female comiterpart. otherwise she is held to b

ne of the names of the deity. the former was the model of the three lives of the nasarenes, as that of the kabalistic 'faces' partzuphiu, which, in its turn, furnished the model for the christian trinity of irenaeus and his followers. the egg was the primi- tive matter which served as a material for the building of qie visible universe; it contained, as well as the gnostic pleroma. the kabalistic shekhinah, the man and wife, the spirit and life" whose li^t includes all other lights" or life-spirits. this first manifestation was symbolized by s serpent, which is at first divine wisdom, but, fauifm inio generation, becomes polluted. pta^ is the heavenly man, the egyptian adam- kadmon, or christos who, in conjunction with the female holy ghost, the zob, produces the five elements, lur, water

, and the sjnruus (female) of the naaarenes. she is be it remembered the nster of christos, the perfect emanation, and both arc 549. he u the imitersal and spiritiul germ of au things &s0. adumbraho kabb. ckt, pp. e> 7. digitizecoy google compabison with hindtl myths 227 children or emanations of sophia, the purely spiritual and intellectual daughter of bythos, the'depui. for the elder sopliia is shekhinah, the face of god "god's shekhinah, which is his image "the son zeus-belus, or sol-mithra, b an image of the father, an emanation from the supreme light" says movers "he passed for creator "i^ilosophers say the first air is anima mundi. but the garment (shekhinah) is higher than the first air, since it is joined more closely to the ain-soph, the boundless" thus sophia is shekhinah, and so

of the apoctilypse. it appears strange that so much stress should be laid on this peculiar appellation, said to have been applied by jesus to him* self, when in the symbolical or kabalistic language a prophet is so addressed. it ia as extraordinary to see irenaeus indulging in sudi graphic descriptions of jesus as to show him "the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yeho

d his right raised in the gesture of command. he has spoken the word, and 609. translated from the han-purana, b? jacolliot: ckriitna, el u ckritt, pp. 300-1. 610. stronata, v, liv; translation given in supermaurat reltfvm, part i, ii^ s. 611. la geniu ds chumaniu, p. 330i paris, 1875. digitizecoy google episcopal passfobts to heaven 343 from his towering person streams an effulgence of light the shekhinah. as a poetic conception, the composition does honor to the artist, but does it honor grodp better the chaos behind him, than the figure itself; for there, at least, we have a solemn mystery. for our part, we prefer the silence of the ancient heathens. with such a gross, anthropo- morphic, and, as we conceive, blasphemous representation of the first cause, who can feel surprised at any ic

a portion of un- avoidable evil; of spirit fallen into matter. in worahiihdg jehovah, we simply wor- ship luture, as embodied in man, half- spiritual and half-material, at best: we arc pantheists, when not fetish worshipos, like the idolatrous jews, who sacrificed on high places, in poves, to the per- bonified male and female principle, ignorant of iao, the supreme 'setret nome' of the mysteries. shekhinah is the hindq vacb, and praised in the same terms as the latter. thmigh shown in the kabolistic ivee of life as proceeding from the ninth sephiroth, yet shekhinah is the 'veil' of ain-soph and the 'garment' of jehovah. tbo 'veil' for it succeeded for long ages in concealing the real supreme god, the universal spirit, and masking jehovah the exoteric deity made the christians accept him as

of life as proceeding from the ninth sephiroth, yet shekhinah is the 'veil' of ain-soph and the 'garment' of jehovah. tbo 'veil' for it succeeded for long ages in concealing the real supreme god, the universal spirit, and masking jehovah the exoteric deity made the christians accept him as the 'father' of the initiated jesus. yet the kabalists. as well as the hindfi dtimia, know the poirer of the shekhinah or vach, and call it the 'secret wisdom' he triangle played a prominent part in the religious symbolism of every great nation; for everywhere it rqwesented the digitizecoy google 270 isis unveiled ridyi' the thrice moed nence iriiidi three pot prindplei qwit, toke. u>d tesdies the yajtu (the maifickl my- matter; or the active (male, panrc (fe- teriet* male, and the dual or corcjative pri

(with the hiadfls, of brahmfi, will be again called into requisition to manifest itself as a logos to create the future world. in this scheme the male gods typify spirit in its deific attributes, while their female counterparts uie saktia represent the active digitizecoy google 276 isis unveiled energies of these attributes. the durgd (active virtue) is a subtle invisible force, which answers to shekhinah the garment of ain-soph. she is the sakti through which the passive' eternal' calls forth the visible universe from its first ideal conception. all three personages of tlie exoteric trimarti are shown using their saktu as vdhanat (vehicles. each of them is for the time being the form which sits upon the mys- terious wagon of ezekiet. nor do we see less clearly carried out in this success

phites^ nazaraeans. and drdzes 293 answering to that of pleroma, only in a far superior region; whereas, the fathers assure us that the gnostics gave the name of bythos to the first cause. as in the kahalistic system, it represents the boundless and infinite void within which is concealed in fjai-lnnwi the unknown rimal motor of all. it envelops hnf like a veil: in short we recog- nise again the' shekhinah' of the ain-soph. alone the name of iad, lao, marks the upper center, or rather the presumed spot where the unknown one may be supposed to dwell. around the lao runs the legend. celfbc euah abpasaa "the eternal sun-abrasax (the central spiritual sun of all the kabalists, represented in some diagrams of the latter by the circle of tiphereth. from this region of unfathomable depth issues f


SIFRA DETZNIYUTHA

aters.33 there had been two serpents; they were reduced to one. tnynm(,nynt) is written defective.34 heads, as it is written, and over the heads of the chayot there was the likeness of a firmament.35 and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is alone. then the line returns and becomes one v y v v hy y vhy,39 the latter (yod y) is the shekhinah below, just as the heh h is found to be the shekhinah.40 and they are balanced in weight. and the chayot rush forth and return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embra

is indicated to be singular, with the letter indicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah


TYSON DONALD NEW MILLENNIUM MAGIC

the goddess tend to be stable and agrarian, inward-seeking and secretive in their rites. they build no empires, but are subject to the empire-building of more aggressive neighbors. cults of female gods, existing away from the center of societies, can still be observed. remnants of goddess worship are evident in the adoration of the virgin mary among christians, the veneration of the matronit and shekhinah among jews, the worship of shakti among hindus. the women's movement has sparked a revival of interest in the goddess. the contemporary pagan religion of wicca wor- ships the earth mother in her many guises. as for the worship of god as a child, christianity is the most obvious example. in the middle ages, jesus was often depicted as a babe in arms with a wise adult head, or as a slender

r her individual human will to the all, the magus harmonizes him or herself with cosmic law. in this way the magus becomes an active instrument of evolution and derives a reflected authority from this service. all evil fears the light. this truth is so ancient and so universal that modern men and women in the west have forgotten it. by its very nature the presence of the light of spirit, the holy shekhinah, instantly destroys darkness. the names of the principle emanations of the unmanifest, which are names of god, have power over hurtful spirits when spoken with sincerity. the tetragrammaton (ihvh) is espe- cially useful when rightly understood. traditionally it was said that a true uttering of this name would give the speaker power over all the during the middle ages jewish magicians cal


WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

hamayim, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. parsing the verse kabbalistically, karo remarks that zeman, time, denotes the influx of light to yesod, designated by the term kol, an idea he connects (following much older sources) with the rabbinic notion of seder zemannim, the order of time prior to creation. karo also deduces from this verse that shekhinah is et, the moment, which likewise receives the influx from above, the desire (hefes) expressive of the execution of the divine will. the sefirotic pleroma is thus divided: the lower seven, which correspond to the days of creation, are marked by the transition from night to day, whereas the upper three are unified in a manner beyond differentiation, a time that allows for no temporal dist

243 rashbi established the intent of this term when interpreting the expression be-itto in the verse latet okhlam be-itto, to give them food in his time (ps 104:27: this is the matrona who is called the time of the righteous one [itto de-saddiq, and thus all await this moment. 244 we may deduce, therefore, that the word et is one of the indexical markers of matrona, a commonly used designation of shekhinah or malkhut in zoharic derashot, the tenth of the sefirotic emanations, a point we encountered above in the exposition of a passage in karo s mystical diary. this is the intent as well of the expression moment of the righteous one, itto de-saddiq, that is, the moment, engendered as feminine, belongs to the saddiq, the righteous one, a standard reference in kabbalistic lore to the ninth em

in the exposition of a passage in karo s mystical diary. this is the intent as well of the expression moment of the righteous one, itto de-saddiq, that is, the moment, engendered as feminine, belongs to the saddiq, the righteous one, a standard reference in kabbalistic lore to the ninth emanation, yesod, the phallic potency of the divine.245 the moment of the righteous one symbolizes the union of shekhinah and yesod, an incorporation that portends the messianic redemption, which seems to me to be the underlying intent of the comment at the conclusion of rashbi s words, all await this moment, kullehu mehakan lehay itto. with this symbolism in hand we can decode the rest of the homily. if the word et denotes shekhinah, then et ahra, the other moment, will refer to the corresponding force on

to be united, as is appropriate, as it is said, but as for me, my prayer is to thee, o lord, at a propitious moment [wa-ani tefillati lekha yhwh et rason (ps 69:14).251 as one might expect from a medieval jewish mystical text, the mixing of unholy and holy has dire consequences. in line with the scriptural maxim of justice as measure-for-measure, the sons of aaron were consumed by the holy fire, shekhinah, the medium that executes divine judgment, for, symbolically, having intercourse with an estranged woman is on a par with offering a strange fire on the altar. yet one may also discern between the lines of the zoharic text recognition of the spiritual proximity and kinship between idolatry and worship, sexual temptation and erotic piety. the one who is captivated by the ecstatic fervor o

y, is undercut by the time of the moment, eternally renewed as what has eternally never been. in kabbalistic gnosis as well, the moment, which is the feminine, is a twoedged sword, the temporal interval that opens and closes, binds and unbinds.255 this duplicity is captured in the zoharic comment on the scriptural expression herev ha-mithappekhet, ever-turning sword (gen 3:24, which is applied to shekhinah: it changes from this side to that side, from good to evil, from mercy to judgment, from peace to war, it changes in everything, good and evil, as it is written, the tree of knowledge of good and evil (ibid, 2:17. 256 the alternation between good and evil attributed to the divine presence portends the incisive quality of time, the fullness of the moment realized in the cut that binds, th

ng of the instant conjunctive by blurring the boundaries separating holy and unholy. phallic fecundity and the spatio-temporal enshrining of prayer there is one more layer of meaning to expose in the zoharic homily, one that will help us uncover the most recondite dimension of the ontology of time and the kabbalistic phenomenology of prayer. we have established that the moment, et, corresponds to shekhinah, the feminine potency of the divine. the matter of gender construction, however, is more complex than meets the eye. let us recall the following comment: if you want to know by means of what he should enter through this [be-zo t. through this aaron shall enter into the shrine [be-zo t yavo aharon el ha-qodesh (lev 16:3, this zo t is the moment [et] that is attached to my name; through th

he infinite and yet renewed, albeit unremittingly, as that which has eternally been what is yet-tobecome; inasmuch as the supernal emanation is depicted as the attribute of whiteness or as the whiteness of the skull, it is incumbent that an individual s garment be white in every moment. in the zoharic passage cited earlier, the gender transformation of this process is brought into sharper relief. shekhinah assumes the posture of the moment (et) when she receives from and is thereby incorporated into the male. the transposition is alluded to in the claim that the word zo t, the feminine demonstrative pronoun, is the yod that is inscribed in the divine name. the reference obviously is to the first letter of the tetragrammaton, which is yod, more specifically in this context to the yod that i

e receives from and is thereby incorporated into the male. the transposition is alluded to in the claim that the word zo t, the feminine demonstrative pronoun, is the yod that is inscribed in the divine name. the reference obviously is to the first letter of the tetragrammaton, which is yod, more specifically in this context to the yod that is the letter/sign of circumcision; through that letter, shekhinah is attached to the name. to appreciate the full import of this claim, it is necessary to recall that zoharic homilists, like other kabbalists of their time, linked shekhinah, which is called atarah, with the corona of the phallus, ateret berit. as i have discussed this symbolism in several separate studies, i will not dwell on the point here, except to emphasize the particular relevance

ticular, is an especially significant locus for the kabbalistic polemic against the christological doctrine of the virginal conception and birth of the messiah.58 briefly, the hom- within mem/ returning forward 147 ily focuses on two letters, final mem and he, which are assigned to binah, referred to as the supernal world (alma ila ah) or the world of the masculine (alma didekhura, in contrast to shekhinah, the lower world (alma tata ah) or the world of the feminine (alma de-nuqba. when binah is consolidated as a point sealed within the supernal thought (hokhmah, she is depicted iconographically as the final mem, in the shape of a square closed on all four sides. in this state, binah, the divine mother, cannot give birth, as the zoharic author explicitly declares: this is the mystery of ab

ck on track, we must consider again the nexus between binah and the world-to-come. in the continuation of the bahiric enumeration of the ten cosmological logoi, the sixth one, the throne of glory, is designated the dwelling of the world-to-come (beit ha-olam ha-ba, whose place was engraved in wisdom (meqomo haquq ba-hokhmah. the throne, which rests on the ground of wisdom, alludes symbolically to shekhinah, also identified as the dwelling of the world-to-come. a dwelling, we observed in the preceding chapter, both shelters and exposes. how does the throne shelter and expose the world-to-come? a hint is provided in the prooftext: and god said let there be light, and there was light (gen 1:3. the word light is mentioned twice, corresponding to two lights in the divine realm, the world-tocome

l imagery culled from rabbinic dicta is theosophically transformed in the bahiric text, or, to state it more prudently, the theosophic intent is rendered more explicit in the bahir: the world-to-come is an epithet for the supernal light, which is the concealment of the glory, the fragment of light withdrawn and stored away for the righteous. from the residue of light emanates the lower light, the shekhinah, the attribute that comprises the thirty-two paths of wisdom. to move still closer to our goal of ascertaining how the world-to-come relates to the issue of temporality we would do well to consider yet another bahiric passage: r. berechiah sat and expounded: how is it that every day we speak of the world-tocome [olam ha-ba, but we do not know that of which we speak? the world-to-come is

ginning. god took a sevenfold of this light and placed it for them in his place [sam lahem bi-meqomo; the remainder was stored away for the righteous in the world-to-come. the sevenfold relates to the seven folds of light that proceed from the opening of the womb of the mother, the world-to-come, binah. the location of the sevenfold is god s place, that is, the last of the seven lower emanations, shekhinah, also identified as this world [olam ha-zeh, as god is the place of this world even though the world is not god s place.81 if the righteous in this world protect the sevenfold light, they merit the rest of the light, which has been hidden. the world-to-come is thus the world that has already come, that is, the light, stored away for the righteous, from the seven days of creation. the lat

fferently identical. this is the moment of which i spoke in chapter 2, the moment that affords one the opportunity to see with two eyes, one eye seeing unity and the other duality, though there must be a third eye to which the one and the other are the same difference, differently the same.77 this is expressed in the following zoharic passage in terms of the ostensible contrast between lilith and shekhinah: come and see what is written: her feet go down to death; her steps take hold of sheol (prov 5:5. and what is written concerning the mystery of faith? her ways are pleasant ways, all her paths, peaceful (ibid, 3:17. these are the ways and paths of torah. all is one, this is peace and that is death, each the opposite of the other.78 this passage sheds further light on a crucial aspect of

kha. 243. needless to say, the word et has a long history in hebrew texts, beginning in scripture where it is used to designate events of time perceived not chronologically but as distinct manifestations of divine volition. see brin, concept of time, pp. 39 48, 294. 244. zohar 3:58a. 245. see, by contrast, tiqqunei zohar, sec. 21, 43a, where the expression itto desaddiq refers to yesod and not to shekhinah. in tiqqunei zohar, sec. 69, 101b 102a, there is a lengthy discourse on the symbolic identification of shekhinah and time, related especially to the word et; the monthly lunar cycle is divided into 28 ittot, 14 from the side of mercy and 14 from the side of judgment, which are linked exegetically to the 28 occurrences of the word et in ecclesiastes 3:2 8. on the association of the term e

nah. in tiqqunei zohar, sec. 69, 101b 102a, there is a lengthy discourse on the symbolic identification of shekhinah and time, related especially to the word et; the monthly lunar cycle is divided into 28 ittot, 14 from the side of mercy and 14 from the side of judgment, which are linked exegetically to the 28 occurrences of the word et in ecclesiastes 3:2 8. on the association of the term et and shekhinah, and a decoding of the expression itto as referring to the union of shekhinah and yesod, in the thirteenthcentury spanish kabbalist joseph gikatilla, see wolfson, fore/giveness, pp. 165 166 n. 11. 246. zohar 1:80a. 247. zohar 1:73b, 148b. 248. wolfson, re/membering, pp. 214 246. 249. baer, history of the jews in christian spain, vol. 1, pp. 256 257, 259 260. see also assis, sexual behavi

e manjusrimitra, primordial experience, pp. 73 74. 253. suhrawardi, mystical and visionary treatises, p. 91. 254. al-hujwiri, kashf al-mahjub, p. 369. 255. in some zoharic passages, the sword functions as an androgynous symbol and thus it is associated with yesod, the phallic gradation, which comprises male and female. in other contexts, the image of the sword is associated more specifically with shekhinah in the feminine facade of divine judgment, though notes to pages 100 103 227 even in this case the female is portrayed in decidedly masculine, even phallic, terms, the sword that shall execute the vengeance of the covenant, herev noqemet neqam berit (lev 26:25; expressed otherwise, the symbolic figuration of judgment is the feminine dimension of the male. see tishby, wisdom, p. 1365; wol

zo t] has been my lot, for i have observed your precepts (ps 119:56. this alludes to zion, the city of david, there the lord ordained blessing, everlasting life (ibid, 133:3, and the enlightened will comprehend [weha- maskil yavin. nahmanides reads the expression we-zo t ha-berakhah as an appositive rather than constructive, that is, zo t is the berakhah, thereby forging an essential link between shekhinah and blessing, a link that is dependent, moreover, on the fact that shekhinah is like a vessel that holds the overflow of the blessing received from the emanations above her. at the conclusion of the relevant passage, nahmanides draws the obvious conclusion: for the word this [zo t] alludes to the blessing [berakhah, which is the torah, and this is the covenant [berit, as it is written th

qodesh (lev 16:3) is cited to anchor the idea that the way to approach the king is through the angelic mediator, sheliha de-malkka be-kholla, the angel of the king in all things. this angelic being, also designated by the technical terms angel of god, mal akh ha-elohim (gen 31:11; exod 14:19, judges 6:20, 13:9; 2 sam 14:20, and guardian of israel, shomer yisra el (ps 121:4, refers symbolically to shekhinah, the symbolic referent of the pronoun zo t. while there is nothing explicit or implicit in this passage to justify positioning the divine presence in the corona of the phallus, it seems to me nevertheless reasonable to presume that the gender of the angelic glory, which is the glorious angel, is masculine. 260. shalom dovber schneersohn, quntres u-ma ayan, p. 113. 261. for a more detaile

20, p. 129, regarding the relationship of gimmel, dalet, and he. according to that passage, he is formed by taking the top part of gimmel and the bottom part of dalet. the letter he, it seems, represents the fullness of divine wisdom, which may be the intent of the comment that there is an upper he and a lower he, an idea expressed elsewhere in the bahiric anthology in terms of an upper and lower shekhinah (see n. 81, this chapter. 41. that is, the torah, which begins with bere shit, the first letter of which is beit. 42. in the verse, the word yam does not connote sea, but rather the westerly direction. i have rendered the biblical language, however, in light of the parabolic exegesis of the author of the bahiric text. 43. the connection between beit and blessing is made in earlier rabbin

consonants in hebrew. 48. the identical theme is expressed in slightly different terms in bahir, 43, p. 141. according to the parabolic image employed in that context, the one who wants to enter within the chambers of the king must first look or contemplate (yistakkel) the daughter in whom the king has placed all thirty-two paths of wisdom. on the application of the symbol of the house (bayit) to shekhinah, which is also identified as sukkot, the temporary booths that commemorate the dwellings inhabited by the israelites in their sojourn through the desert (lev 23:43, see bahir, 74, p. 163. see also 104, p. 189, where shekhinah, associated with the west (ma arav) since all the seed that comes forth from the east is mixed (mit arev) within it, is referred to as the house of the father. the

e holy palace [heikhal ha-qodesh, it bears all of them, it is considered as two, and it is the sev- 238 notes to pages 124 125 enth. what is it? just as thought has no end or limit, so this place has no end or limit. the seventh, which is apparently in the position of the phallic potency according to a symbolic system attested in this section of the bahir, the east whence the seed disseminates to shekhinah, who resides in the west (see scholem, on the mystical shape, pp. 93 94) is here characterized in terms that parallel thought, which is the first of the emanations. the latter identification helps us date the material, as it belongs to the stratum of the text reflecting the theosophic symbolism regarding the infinite thought of the divine current in provence and northern spain in the twe


CHRONOLOGIA RORISPERGIUS

souverains. 1883 society of eight: frederick holland, frederick hockley, francis george irwin, benjamin cox, rev. w. a. ayton, john yarker, william wynn wescott, kenneth robert henderson mackenzie. 1884 warsaw edition zohar. saint-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather than former commentar


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

itive cultures around the world. key features include animism, possession, soul travel, oracular revelations, 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 rea


GREY W G CONDENSATION OF KABBALAH

-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

says, the lord spake unto you out of the midst of the fire (deuteronomy iv. 12. so it was when the angel of the lord appeared to moses in a flame of fire out of the midst of the bush: the bush burned with fire, and the bush was not consumed (exodus iii. 3. the appearances of the angel of god s presence, or that divine person who represented god, were always in brightness; or, in other words, the shechinah was always surrounded with glory. this seems to have given occasion to those of old to imagine fire to be what god dwelt in. ipse (darius) solem mithren, sacrumque et ternum invocans ignem, ut illis dignam vetere gloris majoremque monumentis fortitudinem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrific

r of the immortal gods, was because fire was most like the gods. he says that the ancients kept an unextinguished fire in their temples to the gods because it was most like them. fire was not like the gods, but it was what they appeared in to mortals. and so the true god always appeared in brightness and glory; yet no one would say that brightness was most like the true god, but was most like the shechinah, in which god appeared. and hence the custom arose of keeping up an unextinguished fire in the ancient temples. vesta is properly an oriental word, derived from the hebrew ca, as fire. thence the word astarte, in the phoenician dialect. the signification of the term is the same as the p r sbestoj, the ignis ternus, the perpetual fire itself. they that worshipped either vesta or vulcan, o


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d "badger" really means "dark purple" and therefore did not refer to any particular animal, but probably to a heavily woven waterproof fabric of dark and inconspicuous color. during the time of israel's wanderings through the wilderness, it is supposed that a pillar of fire hovered over the tabernacle at night, while a column of smoke traveled with it by day. this cloud was called by the jews the shechinah and was symbolic of the presence of the lord. in one of the early jewish books rejected at the time of the compiling of the talmud the following description of the shechinah appears "then a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. and that was one of the clouds of glory, which served the israelites in the wilderness forty years. one on

description of the shechinah appears "then a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. and that was one of the clouds of glory, which served the israelites in the wilderness forty years. one on the right hand, and one on the left, and one before them, and one behind them. and one over them, and a cloud dwelling in their midst (and the cloud, the shechinah which was in the tent, and the pillar of cloud which moved before them, making low before them the high places, and making high before them the low places, and killing serpents and scorpions, and burning thorns and briars, and guiding them in the straight way (from the baraitha, the book of the tabernacle) the furnishings of the tabernacle there is no doubt that the tabernacle, its furni


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

e companions that never separate, h5 as opposed to those below [z feir anpin and nukva] who are called glovers, h who do not couple constantly but only on known occasions. why, indeed, are [abba and ima] called gcompanions that never separate? h it is stated in the zohar6 in reference to the verse, gyou shall send away, send away the mother, h7 that this implies two divorces, that of the supernal shechinah and that of the lower shechinah. the supernal shechinah (divine presence) is ima and the lower shechinah is nukva. this is alluded to [more explicitly] in the words gthe mother h [et ha-eim: the direct particle [et] alludes to the lower gmother, h which encompasses all the letters of the alphabet, from alef to tav. in hebrew, the direct object (here, gthe mother h) is usually preceded by

se main sweetening occurs through coupling, did advise abraham to circumcise himself. for as long as abraham was uncircumcised, chesed withdrew from him and he [i.e, mam-re] could not be sweetened. he therefore advised him to circumcise himself. this is the meaning of gand g-d appeared to him c, h i.e, now that chesed has been revealed in the mouth of ima, because abraham circumcised himself, the shechinah appeared to him, in order to receive these states of chesed. nukva prepared to receive the states of chesed that would sweeten her inherent gevurah. and how did the shechinah appear to him? g cin the plains of c, h meaning gin the strength of h: g-d revealed himself to abraham in the strength of the states of gevurah, which are alluded to by the word g cmam-re, h whose numerical value is

is written gthe cave of the field of machpelah. h the zohar explains that the word machpelah refers to malchut, for machpelah means gdoubled, h and malchut is signified by the second hei of the name havayah, the only letter that is doubled in this name. the gfield of machpelah h refers to the fact that malchut is also called gthe field of holy apples. h abraham knew that the divine presence, the shechinah.synonymous with malchut, was present in the field surrounding this cave, and that fs why he wanted to bury sarah there. but he hid this knowledge from the hittites and referred to the cave simply as gthe cave of machpelah, h not mentioning the field. when the torah itself describes the area, however it uses the word gfield. h the arizal now elaborates on this explanation. the explanation

hei is simply called gthe double, h machpelah. the third hei, the original lower [hei of the name havayah, is called gthe field of machpelah. h the fourth hei, the one used to spell out the original lower hei, is called gthe cave of the field of machpelah. h the second hei of the name havayah refers to malchut, the partzuf of nukva. this sefirah/partzuf is synonymous with the divine presence, the shechinah, which is also known as gthe field of holy apples, h as mentioned above. the imagery of the fourth hei, as a gcave, h seems to be the reverse of the cave-imagery for the first hei. here, the cave is the place where the thing in it is revealed. there is also a fifth aspect, which is known only as gthe cave h without any modifier. this is a manifestation of the letter hei spelled out with

g from laban. jacob prepared a gift for esau, but esau tried to refuse it. jacob persisted, however, and said, gplease take my blessing, which has been brought to you, for g-d has been gracious to me, and i have all [kol. h11 here also, this gall h refers to g-d fs grace beyond material bounty, the taste of the world to come. inasmuch as the machpelah cave embodied the divine consciousness of the shechinah, which will be revealed in the future world, the patriarchs were buried there. this is [also] the mystical meaning of [the sages f statement that] abraham had a daughter named bakol.12 the sages say that the verse quoted above, gand g-d blessed abraham with everything [bakol, h also alludes to the fact that abraham had a daughter named bakol. she personified the 52-name of malchut, which

the fate of his two older brothers. he therefore gave her an excuse for not having shelah marry her. gso judah said to his daughter-in-law tamar, ewait as a widow in your father fs house until my son shelah grows up, f for he feared lest he also die as his brothers did. so tamar went to live in her father fs house. h1 gso judah said to his daughter-in-law tamar c. h [tamar] is an allusion to the shechinah, who accompanies us in exile after g-d killed of all the evil generations [among us, who are [alluded to by] er and onan. some of the jewish people who lived before the destruction of the temple were guilty of very heinous sins. the sages state that the first temple was destroyed because of the sins of idolatry, murder, and adultery, while the second temple was destroyed because of the s

and adultery, while the second temple was destroyed because of the sins of baseless hatred and despisement of torah study. these wicked people were eliminated in the destructions. the remainder of the people were not guilty of these sins, and whatever sins they committed could be atoned for and recitified by the process of exile. even though g-d exiled the jewish people, his divine presence (the shechinah) accompanies us, always available to us. gwait as a widow c. h [this image also applies to the shechinah] as it is written, g[o, how the populous city now dwells alone, the greatest amongst the nations] has become like a widow. h2 [the divine presence] has to be like a widow during the exile. this is opening of the book of lamentations, the prophet jeremiah fs dirge lamenting the destruc

dow. h2 [the divine presence] has to be like a widow during the exile. this is opening of the book of lamentations, the prophet jeremiah fs dirge lamenting the destruction of jerusalem. jerusalem, the seat of the temple, is seen as the divine presence incarnate. exile is compared to widowhood since in exile, the divine presence (the wife, in this allegory) must exist without her husband (g-d. the shechinah, the sefirah of malchut of atzilut, descends into the lower worlds in order to sustain them and is prevented from rejoining with z feir anpin of atzilut to renew her inspiration. g cin your father fs house c. h this refers to the holy one, blessed be he. g cand wait until my son shelah grows up, h implying that he is still young. this means that [she should wait] until [shelah] is filled

s up, h implying that he is still young. this means that [she should wait] until [shelah] is filled with the letter yud, 1 genesis 38:11. 2 lamentations 1:1. the arizal on parashat vayeisheiv 194 indicating the supernal light [this state] is alluded to in the verse, gbehold, i have made you small amongst the nations; you are very despised. h3 thus, shelah refers to the jewish people in exile. the shechinah is destined to mate when shelah attains his mature form, shiloh. shelah and shiloh are spelled exactly the same, except that shiloh possesses an additional yud. shelah: shin-lamed-hei; shiloh: shin-yud-lamed-hei. shelah remains in exile guntil shiloh will come, h filled [with the yud. this refers to the messiah, who [will possess the soul of] moses. on his deathbed, jacob prophesied that

e is the messiah. the sages state that moses is the first and last redeemer. this means that his soul will in some way be present in the messiah. the reason why [g-d] decreed that [the shechinah] should be like a widow is gbecause he feared lest he die as did his brothers. h therefore, she would have to remain a widow, without a husband, until the messiah comes, i.e, until shelah grows up. if the shechinah would gwed h the jewish people.and thus not be in exile.and they would be found unworthy of this union, they would have to die as did their brethren when the temples stood. therefore, g-d prefered that the shechinah remain in exile. when living in the temple fs presence, the standards of behavior are higher, i.e, sinning is more sinful, more of an affront to the open manifestation of div

out the word binyamin plus the two kolel fs for the two temples, this giving 19, plus another kolel for the word binyamin itself, giving 20. beit-yud-tav nun-vav-nun yud-vav-dalet mem-mem yud-vav-dalet nun-vav-nun> 17 letters. the arizal now backtracks conceptually and lays the groundwork for the above discussion. know that all the 12 [progenitors of the] tribes constitute a rectification of the shechinah, and she therefore hovers over them with her full partzuf. the shechinah is nukva of atzilut, which constitutes a full partzuf, as we know. they are: reuben, simeon, and levi, personifying her chesed-gevurah-tiferet; issachar and zebulun, personifying her netzach-hod, naphtali and asher, personifying her right knee; dan, personifying her right heel; gad, personifying her left knee and he

encompassing] the throat, for pharaoh was situated on the neck of holiness, which is opposite the throat. the word pharaoh (pei-reish-ayin-hei) permutes to spell gthe neck h (ha-oref: hei-ayin-reish-pei. this is because evil can never face holiness directly, for [holiness] is a great light, and this blinds evil. this is the mystical meaning of our sages statement that gthe wicked do not greet the shechinah, h10 for they cannot face it directly. rather, they are attached to it from the back, facing the shechinah fs back, and this is how they derive their sustenance. in hebrew, the idiom for gto greet h is literally gto receive the face of. h if we imagine the forces of evil as cosmic leeches or other such sucking creatures, the imagery of them sucking off the back of the body conveys the id

s if he decrees that we should die? h [in so doing] he converted a number of souls and [therefore] circumcised them. these were the gmixed multitude h that left egypt with the jewish people. when the jews left egypt, ga mixed multitude also left with them. h4 these were converts from a number of peoples.including egyptians.5 moses also wanted to accept them and take them in under the wings of the shechinah.6 therefore, since joseph began this deed and was the first one to convert them to judaism [it is appropriate that] moses took him with him [personally. in the talmud,7 the sages point out that gwhereas all the [other] jews were occupied with the spoil [of egypt, moses occupied himself with the commandments, h i.e, with fulfilling joseph fs wish to be exhumed and taken to the holy land

also represents the enclosing womb. the flood lasted 40 days, the numerical value of mem. the fire corresponds to malchut, for it is the great fire that ate and devoured everything, this being the mystical meaning of the turquoise fire [that descends from heaven to devour the sacrifices].14 the word for gturquoise h (techeilet) is related to the word for gdevour h (kilayon, mechaleh. malchut, the shechinah, would descend from heaven in the form of a fire and devour the sacrifices on the altar. in chassidut, this is explained as the fiery enthusiasm of the divine soul (a spark of the shechinah) that, when ignited by appropriate meditation, can consume the individual fs animalistic tendencies, purifying his animal soul and making it fit for serving g-d. 10 bava kama 3b. 11 isaiah 44:13. 12 s

is the highest sefirah and malchut the lowest. it thus follows that this model of consciousness is 1 rashi on exodus 25:11. 2 genesis 11:31. 3 rashi ad loc. the arizal on parashat terumah (2) 340 framed top and bottom by elements of gevurah. this is because this structure is limited by the paramaters of human rationality and intellect. gold, a reddish color, signifies gevurah. know also, that the shechinah in atzilut becomes vested in keter [of beriah, and these are the three arks: akatriel4 in beriah, metatron in yetzirah, and sandalfon in asiyah. in a famous passage of the zohar, it is stated that binah of atzilut gnests h in beriah, z feir anpin gnests h in yetzirah, and nukva gnests h in asiyah. this means that the levels of consciousness denoted by the three lower worlds derives from

motions; thus, the divine consciousness that defines the world of yetzirah is emotional relationship to g-d. nukva is expression; thus, the divine consciousness that defines the world of asiyah is active, gpractical h consciousness or relationship to g-d. thus, the three names elokim of atzilut manifest themselves as the defining principles of the three lower worlds. this occurs first through the shechinah (malchut of atzilut, the expression of divine consciousness in the lower worlds) being vested in the keter of beriah, since keter is synonymous with will, specifically, the will to become manifest throughout the world. therefore, when the word for gark h (aron[ c] produces the numerical value of akatriel plus that of metatron plus that of sandalfon. aron: alef-reish-vav-nun. taking alef

ir numerical values: blessing of the amidah letter of ekyeh or yud-hei-vav derived name spelling out of derived name numerical value 1. shield of abraham alef havayah yud-hei-vav-hei 26 2. who resurrects the dead hei havayah yud-hei-vav-hei 26 3. the holy g-d vav havayah (atbash) mem-tzadik-pei-tzadik 300 4. who sanctifies the sabbath hei kah adni yud-hei alef-dalet-nun-yud 80 5. who restores his shechinah to zion yud kel alef-lamed 31 6. whose name is good hei elokim alef-lamed-hei-yud-mem 86 7. who blesses his people israel with peace vav havayah (atbash) mem-tzadik-pei-tzadik 300 it will be noted that the sum of the numerical values of the names that derive from the four letters of the name ekyeh is 26+ 26+ 300+ 80= 432, and the sum of the numerical values of the names that derive from

tion of tam with tumim and tumim with g-d fs gbody h alludes to this, for the verse can be read gjacob was a man of the tumim, h which in turn means gjacob was a man associated with [g-d fs] ebody. f h thus, gto cling to the body of g-d h means to emulate his emotions. as our sages say, gwhat does it mean: eyou shall walk after g-d, your g-d f?10 is it possible for a human being to walk after the shechinah? is it not written, efor g-d, your g-d, is a devouring fire f?11 rather, it means to emulate g-d fs attributes. as he clothes the naked cso should you also clothe naked. g-d visits the sick cso should you also visit the sick. g-d comforts mourners cso should you also comfort mourners. g-d buries the dead cso should you also bury the dead. h12 it is therefore written in that context, gbri

i.e, the holy one, blessed be he, and the community of israel, that is, z feir anpin and nukva. the sages typically refer to g-d as gthe holy one, blessed be he. h in kabbalah, this appelation is said to refer to z feir anpin, which is gholy, h i.e, gremoved h from the world, relative to nukva, which descends into the lower realms, as we know. the sages often refer to the divine presence, or the shechinah, as gthe community of israel h (keneset yisrael, indicating that it is the collective origin of all jewish souls, the womb from which they emerge as they descend from atzilut into the lower worlds. 7 exodus 23:12. 8 zohar 3:224a. the arizal on parashat ki tisa (3) 390 in the first [version of the ten] commandments, the torah mentions the first reason, by saying gin order that your days b

ifestation of] the name havayah of the world of atzilut. i.e, the open divine consciousness manifest throughout the entire world of atzilut .which becomes enclothed in the worlds of beriah, yetzirah, and asiyah [this is alluded to by the fact that] the numerical value of these three names elokim together with the square-value of the name adni, plus the kolel, equal the numerical value of the word shechinah. the name adni is associated with the sefirah of malchut (in general, and of atzilut in particular, and represents the way the contracted divine energy of one world descends to the next lower world and grules h it, i.e, becomes its dominant consciousness. in the present context, we are talking about how the consciousness of the world of atzilut is constricted and contracted in order to f

o groom h for self-awareness at all. the numerical value of the three names elokim (3 x 86) is 258, as we have said. the square-value (ribu fa) is the same as the gposterior h (achorayim) or gdiminishing h value. for the name adni, this is alef, alef-dalet, alef-dalet-nun, alef-dalet-nun-yud (1 (1+ 4 (1+ 4+ 50 (1+ 4+ 50+ 10= 126. 258+ 126+ 1= 385. the divine presence, or indwelling, is called the shechinah (from the root shin-chaf-nun, gto dwell h. the numerical value of this word is shin-chaf-yud-nun-hei= 300+ 20+ 10+ 50+ 5= 385. thus, the three processes (names elokim) through which the name havayah of the world of atzilut is occulted in order to be manifest in nature, and is then manifest in the lower worlds through g-d fs attribute of rulership, plus 1 to indicate that the whole proces

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