Michael Wynn's Occult Reference Library
SUPERNAL

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ill be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused an

of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) ch

3 8 INITIATION CEREMONY

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

le the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father

and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of

4 7 INITIATION CEREMONY

n sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah and tebunah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life an

f possible modes of tracing the lineal figures will then be triangle, 1; square, 1; pentangle. 2: hexangle, 2; heptangle. 3; octangle. 3; enneangle,4; dekangle, 4; endekangle, 4; dodekangle, 5. heg: leads practicus to tablet in the south. heg: before you are the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white colla

e tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. the symbol of salt embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hi

he qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse s

g eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal

ADEPTUS MINOR INITIATION

phiroth and the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny

ivided into three parts, the ceiling which is white; the heptagonal walls of seven rainbow colors, and the floor whose prevailing hue is black; thus showing the powers of the heptad between the light and the darkness. on the ceiling is a triangle enclosing the rose of 22 petals, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths of the serpent of wisdom "the floor has upon it also the symbol of a triangle enclosed within a heptagram, bearing the titles of the averse and evil sephiroth of the twpylq, the great red dragon of seven heads, and the inverted and evil triangle. thus, in the tomb of the adepti do we tread down the evil powers of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

to produce the fruits of his attainment. yet, undoubtedly, there have been such cases, and that within my own experience. 19. i could quote you the case of a man- a very inferior and wishy-washy poet- who undertook for a time very strenuously the prescribed magical practices. he was very fortunate, and attained admirable results. no sooner had he done so that his poetry itself became flooded with supernal light and energy. he produced masterpieces. and then he gave up his magick because the task of further progress appalled him. the result was that his poetry fell completely away to the standard of wet blotting paper. 20. let me tell you also of one man almost illiterate, a lancashire man who had worked in a mill from the age of nine years. he had studied for years with the toshophists wit

ALEISTER CROWLEY BOOK OF LIES

t, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true

light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the oracles of the gods, or the intuition. that is, the attribution represents a psychological fact: to replace it by the devil is either humour or plain idiocy. again, the card "fortitude, leo, balances majesty and mercy with strength and severity: what sense is there in putting "death, the scorpion, in

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

ruth of religion (don't be shocked! the original word implies a binding-together-again, as in a "body of doctrine" compare the word "ligature. it was only later by corruption, that the word came to imply "piety" re-ligens, attentive (to the gods) as opposed to neg-ligens, neglectful) i think that hermes was contemplating a ruach closely knitted together and anchored by incessant aspiration to the supernal triad; just such an one, in short, as appears in those remarks on the magical memory, a god-man ready to discard his well-worn instrument for a new one, bought up to date with all the latest improvements (the movement of the zeitgeist during his past incarnation, in particular) well wrought and ready for his use. magic without tears get any book for free on: www.abika.com 205 this being s

ALEISTER CROWLEY MEDITATION

which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols, for it is air that carries sound. these sounds refer to those heard by the adept at the moment of rapture. this is most accurately pictured in the tarot trump called "the angel" which corresponds to the letter shin, the letter of spirit and of breath. the whole mind of man is rent by the advent o

ALEISTER CROWLEY SEPHER SEPHIROTH

l go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to

to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hl

ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dw

ut away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; sit

it. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litte

ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m emanating from lc)n the face of god: the name of an angel l)ynp 172 cut, divided (qb he affected( gnot h read) bc(y clusters; grapes mybn( the heel; the

grow great, multiply hbr demons; injurers myqyzm 208 feather hrb) a cistern rwb bowed rhg to make strife; contend hrg locusts hbr) to kill grh abominable )rz multitude bwr hole rx cedar zr) 209 chief seer or prophet (hence abra-melin) h)rb) reward, profit, prize hrg) to delay, tarry; behind (prep) rx) way xr) dispersed rzb sojourned, dwelt; whelp rwg oppressed brz ornament, splendour, honour; the supernal benignity; hadar (the hebrew version of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 2

lossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q

he mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75)

th, hence much symbolism of the rainbow of promise) t#q nest *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is t, alpha& omega the assembly (or school, or academy) supernal (refers to a a, the three grades that are above the abyss) hl( ml# hby#y the vengeance of the covenant (lev. 26:25) tyrb mqn an ark (as of noah or of moses) tbt 803 person, self; back, top; wing (ch *pg created [they them (gn. 1:27 *m)rb a bone; to destroy *mrg 804 a wing (army, squadron; a chosen troop *pg) to be insensible; in deep sleep; in trance (cf. 649 *mdr 805 the faithful friend

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

put to shame, though thy lips utter not the littlest syllable against him. and he that thinketh evil concerning thee shall be confounded in his thought, although in thy mind arise not the least thought of him. and they shall be brought into subjection unto thee, and serve thee, though thou willest it not. and it shall be unto them a grace and a sacrament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality- for i am horus, the crowned and conquering child, whom thou knewest not! al iii,43 "let the scarlet woman beware! if pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i will slay me her child: i will alienat

ALEISTER CROWLEY THE QABALAH

s by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the el

before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number

ine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh ema

h represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets. he who can rightly pronounce it, cause

als the father, so does hwhy reveal hyha. and ynda is the queen by whom alone tetragrammaton can be grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the uppermost point of the letter yod, y, is said to refer to kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or the supernal he to binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the inferior he to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth s kabbala denudata, and study for themselves.26 it should

, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga

12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is

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mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffolding of the temple. iii. the portal of the temple. iv. the temple of solomon the king. three methods of expression are used to enlighten and instruct the reader (a) pictorial sy

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uphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and aima, mima, the great productive mother, who is eternally conjoined with ab, the father, for the maintenance of the universe in order. there fore is she the most evident form in whom we can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the e

fore god. woman is equal with man, and certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the numb

line and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emana

se demons which represent incarnate human vices, and those who have given themselves up to such vices in earth-life. their prince is samael, smal, the angel of poison and death. his wife is the harlot, or woman of whoredom, ashth znvnim, isheth zennuim; and united they are called the beast, chiva, chioa. thus the infernal trinity is completed which is, so to speak,the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew ad name of four letters, ihvh; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation of it is a most secret arcanum, and is a secret of secrets "he who can rightly pronounce it

hvh, jehovah, reveal ahih, eheieh. and adni is the queen, by whom alone tetragrammaton 82 can be grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton ihvh is referred to the sephiroth, thus: the upper-most point of the letter yod, i, is said to refer to kether; the letter i itself to chokmah, the father of microprosopus; the letter h, or "the supernal he" to binah, the supernal mother; the letter v to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of v, the hebrew vau; lastly, the letter h, the "inferior he" to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth's "kabbala denudata" and study for the

various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yogi; for the qabalis

so 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is

palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds. girt thy green mantle, and thy yellow hair glittered with the dust of the stars! by the river-side thou camest unto me; ho, the secret night when i stared into the water under the moon, singing and tumbling on its way to

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them that understand" and for this is the key of the pylon of power, because there is no power that may endure, save only the power that descendeth in this my chariot from babylon, the city of the fifty gates, the gate of the god on [hb:nun-final hb:ayin hb:lamed hb:aleph hb:bet hb:aleph hb:bet. moreover is on the key of the vault that is 120. so also do the majesty and the beauty derive from the supernal wisdom. but this is a mystery utterly beyond thine understanding. for wisdom is the man, and understanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal unto thee a mystery of the aethyrs, that not only are they bound up with the sephiroth, but also with the paths. now, the plane of the aethyrs interpenetrateth and surroundeth the univer

s reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. but they that are without understanding have interpreted all this askew, because of the

thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon. and for this is babalon under the power of the magician, that she hath submitted herself unto the work; and she guardeth the abyss. and in her is a perfect purity of that which is above; yet she is sent as the redeemer to them that are below. for there is no other way into the supernal mystery but through her, and the beast on which she rideth; and the magician is set beyond her to deceive the brothers of blackness, lest they should make unto themselves a crown; for if there were two crowns, then should ygdrasil, that ancient tree, be cast out into the abyss, uprooted and cast down into the outermost abyss, and the arcanum which is in the adytum should be profaned; and

let them forget their names (this is, the arising of nemo) the work of man and his pomp, let them be defaced (that is, in the great work man must lose his personality) his building, let it be a cave for the beast of the field("his building" means the vault of the adepts, and the "cave" is the cave of the mountain of abiegnus, and the "beast" is he upon whom babalon rideth, and the "field" is the supernal eden) confound her understanding with darkness (this sentence is explained by what has been said concerning binah) for why, it rejoiceth me concerning the virgin and the man (kelly did not understand this call at all, and he would not believe this sentence was written so, for it seemed to contradict the rest of the call, so he altered it) one while let her be known and another while a str

put to shame, though thy lips utter not the littlest syllable against him. and he that thinketh evil concerning thee shall be confounded in his thought, although in thy mind arise not the least thought of him. and they shall be brought unto subjection unto thee, and serve thee, though thou willest it not. and it shall be unto them a grace and a sacrament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality- for i am horus, the crowned and conquering child, whom thou knewest not! pass thou on, therefore, o thou prophet of the gods, unto the cubical altar of the universe; there shalt thou receive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses th

f the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready

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n the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in togethe

instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is the proof of having strayed. the key fits the door perfectly; but he who is drunken on t

strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. 108 according the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o. m. refused the vision; and a conflict began and was waged through many ages so it seemed. and now all the enemies of o. m. banded themselves against him. the petty affairs of the day; even the irritations of his body, the emotions of him, the plans of him, worry about the record and the ritual and o! everything! then, too, the thoughts which are closer yet to the grea

winter of last year) was now at last understanded of me; for it is, though i knew it not, a complete scheme of this operation. for this cause i will add this book ararita at the end of the manuscript.[this has not been permitted. the book ararita will be issued by the a. a. in due course. ed. i also demanded of mine angel the writing upon the lamen of silver; a writing of the veritable elixir and supernal dew. and it was granted unto me. then subtly, easily, simply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior 133 trembling kindle itself into a kiss and

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e universe" after the prayer has been solemnly repeated,the "hierophant" says "let the candidate rise,"22 and then "child of earth! long hast thou dwelt in darkness! quit the night, and seek the day" then only at the words "let the candidate rise" is the hoodwink definitely removed. the hierophant, hiereus, and hegemon join their sceptres and sword above the candidate's head, thus formulating the supernal triad, and assert that they receive him into the order of the golden dawn, in the words "frater x y z, we receive thee into the order of the golden dawn" 22 meaning also "let the light arise in the candidate" they then recite the mystic words "khabs am pekht" as sealing the current of the flaming light. but the higher soul remaineth in the invisible station of harpocrates, and to the spir

now advanceth between the pillars unto the invisible station of harpocrates. the signs having been explained, the hiereus draweth the candidate forward between the pillars, and for the second time in the ceremony the higher soul standeth near and ready to touch him. then the hiereus returneth to the east of the black pillar so that the three chief officers may draw down upon him the forces of the supernal triad. the candidate now therefore is standing between the pillars bound with the rope, like the mummied form of osiris between isis and nephthys. and in this position doth the fourth and final consecration by the goddesses of the balances take place; the aspirant for the first time standing between the pillars, at the point wherein are localized the equilibrated forces of the balances, a

iate any other person without dispensation from the greatly honoured chiefs of the second order" thus ends the admission, after which the closing takes place "the closing" the closing ceremony is opened by the cry "hekas, hekas, este, bebeloi" and the greater part of its symbolism is explained in the opening. the reverse circumambulation is intended to formulate the withdrawal of the light of the supernal triad from the altar. the adoration then takes place, after which followeth the mystical repast, or communion in the body of osiris. its mystic name is "the formula of the justified one."23 the "hierophant" saying "nothing now remains but to partake in silence the mystic repast composed of the 260 symbols of the four elements, and to remember our pledge of secrecy (the kerux proceeds to t

rophant" now confers upon the theoricus the title of lord of the thirteenth path, who quits the temple for a short time. by means of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar went forth out of eden, namely, from the supernal triad, to water the garden- the rest of the sephiroth. and from thence it was divided into four heads, in da th. the first head is pison, which flows into geb

e the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle to define the unit. the tail extends off and downward to the lower left. each head is on one of the seven circles of a miniature of diagram #27. the central portion

nd then the seventeenth key of the tarot: this key represents a star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name eheieh. in the egyptian sense it is sirius, the dog-star, the star of isis-sothis. around it are the seven planets. the nude figure 279 is the synthesis of isis, nephthys, and hathoor. she is aima, binah, and tebunah, the great supernal mother aima elohim pouring upon earth the waters of creation. in this key she is completely unveiled, whilst in the twenty-first she was only partially so. the two urns contain the influences of chokhmah and binah. on the right springs the tree of life, and on the left the tree of the knowledge of good and of evil, whereon the bird of hermes alights; therefore this key represents the rest

powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before him a pentagram and saying "it is not complete without its top point" this is undoubtedly correct, but at this time he still failed to realise that when once the supernal triad has descended and is resting on the topmost point of the pentagram, this being now the point of juncture becomes the most important of all points, and that the lower four are little better than supports, legs and arms to the body whose head now wears the crown. when the pilgrim realises that the four characteristics of the sphinx, the four elements, the four letters of the name, are

ming sword. about me the lions are roaring for their prey; but i am sekhet, of the flaming eyes. turned is my face to the left, and the priestess of the silver star is my guide. now am i come forth upon the path of the lion, and my thought in the place of the gathering of the waters. i am the established one in da th! in me is the knowledge of good and of evil! in me is the knowledge of the light supernal! and my face is turned downward unto malkuth. 332 like all other methods, these, travelling in the spirit vision and rising on the planes, are only to be judged by their success. it is impossible to lay down a single task for each individual; one may suit one, and another another; nevertheless it must be pointed out here that though these two methods, or rather two phases of one method, a

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ite brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and

of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carried by t

to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central will, hb:bet, thoth, in the heart of the universe (as in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery- that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are mem-aleph, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria aleph-yod-lamed= force: might: power: gemel-aleph-vau-aleph-lamed, divine majesty: and aleph-chet-lamed-bet= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= hb:heh, mother supernal once again- and in its geometric symbo

omega, or essence. add the next two, so that the six central letters are obtained; and we read heh-yod-memfinal-aleph-taw-heh, which signifies heh-yod-memfinal, swollen, extended, or expanded; and hence "thou("i.e" god, ateh, the all "in extension" but by metathesis of these six letters is obtained heh-yod-heh aleph-mem-taw "truth was" as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and "cast into the midst thereof the fire of the sun "i.e, hb:vau (6 "the seal of creation- and we have bet-vau-tzaddifinal, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere 178 of the universe (or magical mirror in man. as it were the egg of

three hebrew words, which are the names of the persons thereof, viz: bet-nunfinal ben, the son. resh-vau-chet ruach, the spirit (here the mother. aleph-bet ab, the father. note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and hb:heh also is aries, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (heh-vau-aleph, vau-qof-dalet-vau-shin, bet-resh-vau-kophfinal, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written

love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of god the vast one: aleph-lamed-heh-yod-memfinal. let us meditate upon its mystery! herein behold 182 five letters: in its centre is the great letter hb:heh, mother supernal. five once more; and its first and last letters are once again aleph-memfinal, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic. 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the

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rs attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries. kether is the highest of all; and therein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth m

dept" completes the third point by instructing the aspirant in the mystic symbolism of the vault itself, as follows] the vault consists of three principal parts (1) the ceiling, a brilliant white (2) the heptagonal walls, of seven colours (3) the floor, chiefly black. the ceiling consists of a triangle, enclosing a rose of twenty-two petals surrounded by a heptagram. on the triangle are the three supernal sephiroth, and in the heptangle the seven lower ones. 221 the floor is black, having upon it also a triangle enclosed with a heptagram, bearing the titles of the averse and evil sephiroth as shown by the great red dragon with seven heads. in the midst of the evil triangle is the rescuing symbol of the golden cross united to the red rose of forty- nine petals "but the whiteness above shine

the commencement of this history we have ever found frater p. valiantly battling with the elemental forces. as a hoodwinked neophyte he was led into the colossal darkness of malkuth to become a zelator in the hidden mysteries of earth. here he found a kingdom seemingly so balanced in its scintillating intelligence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here again existence, as the world mystery, became to him the supreme riddle of the human sphinx; and

the jechidah from the elemental flux that goes to make man. the virgin mother of malkuth, the earth fecundated by air, water and fire, is delivered of her son the spirit, who is the adept reborn in the vault as christian rosencreutz; not yet adonai the christ, the son of god, but adonai, jehesuah, the son of man, jesus the carpenter who one day will fashion the tree of life into the image of the supernal christ. no longer is the vision of adonai a mere glimpse as of a flickering light without, lost in the distance of a great forest, but a light which burns as a lamp within a lantern, and which sheds its beams equally in all directions. it is here, when the aspirant becomes a sun unto himself, entranced by the beauty of his children, his seemingly balanced thoughts,31 the 30 a person arriv

equally balanced. this, however, is incorrect, for all save kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to malkuth (the weight) the greater will be the space they move through, wandering planets and comets that obey his will, that he is liable to forget that though a sun to himself, he is nevertheless but an atom of the glory supernal, but a mote of dust dancing in the beam of the eye divine. this it arrives that he is as likely to be obsessed by the ordered harmony of things in tiphereth, as the joys of the 237 discord of things obsessed him but a stage or tow below. as the sun vivifies so can it corrupt. therefore by his own forces must he destroy his contentment by a self- explosion of discontent so terrific that th

ALEISTER CROWLEY EQUINOX EQ I 3 3

am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou departest from m

ALEISTER CROWLEY EQUINOX EQ I 3

slay geryon, the "three-"headed and "three-"bodied monster of gades; that the eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be god must worship deity and understand devilry: that is, he 2 the greater

ALEISTER CROWLEY EQUINOX EQ I 4

f the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains

ALEISTER CROWLEY EQUINOX EQ I 6 2

f the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions" george raffalovich's new works- the history of a soul "price "3"s "6"d. edition strictly limited- the deuce and all. a collection of short

ALEISTER CROWLEY EQUINOX EQ I 6

as you have given me understanding! knowledge and grace and power? these are nothing and less than nothing. is not this a precious think that you have given into my charge? am not i too young among you to bear so wonderful a burden? it is the first time that i have dared so far. the abyss! the razor-edge! frail bridge and sharp! yet is it not a ray of the evening star, a ray of venus, of the love supernal" can i tell black from white? it seems i can- and then the certainty flickers, and i doubt. i doubt. i am always doubting. perhaps a wise man grows angry, and declares his will 'it shall be what o'cock i say it is' or. see! i lay the threads on her white breast. no doubt remains" then clear and loud "ave soror" 128 the girl, as it seemed mechanically, murmured the words "rosae rubeae "et

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s body) the seven major groups or the seven heavenly men, who- 147- a treatise on cosmic fire copyright 1998 lucis trust ray forth their influence to all parts of the logoic sphere, and who embody within themselves all lesser lives, the lesser groups, human and deva units, cells, atoms and molecules. seen from cosmic levels, the sphere of the logos can be visualised as a vibrating ball of fire of supernal glory, containing within its circle of influence, the planetary spheres likewise vibrating balls of fire. the grand man of the heavens vibrates to a steadily increasing measure; the entire system is tinctured by a certain color, the color of the life of the logos, the one divine ray; and the system rotates to a certain measure, which is the key of the great kalpa or solar cycle, and revol

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the investigating aspirant that the key to the situation depicted in the rule lies in the word contemplation found in the preceding one. let us therefore study that word with care and seek its accurate definition. to contemplate involves steady vision, one-pointedly directed towards a specific objective. the soul or solar angel might be regarded as gazing in three directions. 1. towards the light supernal, towards that central life or energy which holds hid within itself the purpose and plan towards which all being tends. i know not how to express this more clearly. what that directive force may be, what is the secret of being itself is only revealed during the more advanced initiations, and is only finally grasped when the causal body itself, the karana sarira, disintegrates and the final

of that self i grow and glow. cancer. i build a lighted house and therein dwell. leo. i am that and that am i. virgo. i am the mother and the child, i god, i matter am. libra. i choose the way that leads between the two great lines of force. scorpio. warrior i am, and from the battle i emerge triumphant. sagittarius. i see the goal. i reach the goal and see another. capricorn .l ost am i in light supernal and on that light i turn my back. aquarius. water of life am i, poured forth for thirsty men. pisces. i leave the father's home and turning back, i save. from the standpoint of the form, the life proceeds in a reverse direction, and the work of nature is seen under the following words: pisces .a nd the word said: go forth into matter. aquarius. and the word said: let desire in form be rul

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

. let ages pass, then let the soul appear. let life emerge within a destined time. quality..the power to evolve- 49- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 3. let mind control. let the clear shining of the sun of life reveal the mind of god, and set the shining one upon his way. then lead him to the central point where all is lost within the light supernal. quality..mental illumination. 4. god and his form are one. reveal this fact, oh sovereign lord of form. god and his form are one. negate the dual concept. lend colour to the form. the life is one; the harmony complete. prove thus the two are one. quality. the power to produce synthesis on the physical plane. 5. produce the garment of the lord; set forth the robe of many colours. then sep

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

f deity and the self in the heart of individual man became a factor in human consciousness. it was a relatively new truth to man. however, until christ came and lived a life of love and service and gave men the new command to love one another, there had been very little emphasis upon god as love in any of the world scriptures. after he had come as the avatar of love, then god became known as love supernal, love as the goal and objective of creation, love as the basic principle of relationship and love as working throughout all manifestation towards a plan motivated by love. this divine quality, christ revealed and emphasised and thus altered all human living, goals and values. the reason he has not come again is that the needed work has not been done by his followers in all countries. his

love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the will-to-good flower forth as understanding, and und

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ormulation of the hierarchical plan, and with the- 68- telepathy and the etheric vehicle copyright 1998 lucis trust recognition of the purpose. speaking practically (and that is always of major importance, it might be said that evolution controls the form of the purpose; the plan concerns the hierarchical recognition of the purpose, whilst the purpose is the synthetic thought which pours into the supernal consciousness of the lord of the world along the seven paths of which the masters become aware at a certain very high initiation. the seven great energies flow into our manifested world along the lines of the seven paths; these are not the direct energies of the seven rays, because these concern consciousness in a most specific manner; they are the substantial energies of material express

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

ion urges him on from life to life until he has discovered the worthlessness of all earthly gratification. gradually then spiritual ambition and a desire for liberation take the place of worldly ambition, and become an impelling impulse, until finally the moment arrives when a true sense of reality supersedes both earthly and spiritual ambition. the man can then say with truth "lost am i in light supernal,yet on that light i turn my back" for him there remains now no goal but service. he therefore passes back through the gate of cancer, but with his consciousness held steadily in the sign aquarius. from being the world initiate in capricorn he becomes an incarnated world server in aquarius, and later a world saviour in pisces. sagittarius, the archer- 104- a treatise on the seven rays- vol

series of triangles was also given (on page 416) involving the great bear, sirius and the pleiades. these triangles concern the spiritual aspect of the planetary life and of humanity, as well as of the other kingdoms in nature. humanity is of peculiar importance in relation to these triangles because it is the destiny of humanity to transmit life to the subhuman kingdoms. with these triangles of supernal forces i shall not deal because conscious response to their influence will not be possible till the time cycle of the third initiation arrives. i simply mention this influence so that you will realise that there is no real contradiction or discrepancy. still another enumeration of the triangles of energy emanating from the three major constellations are given earlier by me (on page 435) a

a destiny for matter which had been long in coming. now that the "time was at hand" the son fulfilled the law in cooperation with the holy spirit and this in response to the fiat of the father. these three crosses are, in their totality of manifestation, related to the three basic energies which brought the solar system into being; they constitute the three major and synthetic expressions of the supernal will, motivated by love and expressed through activity. upon these crosses, the ability to see the whole, purpose-motive-expression, life-quality- appearance, shifts and changes. upon the mutable cross, the crucified man sees naught of the picture. he suffers, agonises, desires, strives, is the apparent victim of circumstances, and is distinguished by a veiled vision and inchoate longings

d glow. 4. cancer. i build a lighted house and therein dwell. 5. leo. i am that and that am i. 6. virgo. i am the mother and the child. i, god, i matter am. 7. libra. i choose the way that leads between the two great lines of force. 8. scorpio. warrior i am, and from the battle i emerge triumphant. 9. sagittarius. i see the goal. i reach the goal and see another. 10. capricorn. lost am i in light supernal, yet on that light i turn my back. 11. aquarius. water of life am i, poured forth for thirsty men. 12. pisces. i leave the father's home and turning back, i save. energies originating within the solar system the solar system entity manifesting. the solar logos. body of manifestation. the solar system. receptive centre. pole of the central sun. surface radiation or emanation. solar prana

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

urpose. 4. purpose itself is only an energy, released within the confines of the council chamber. there it must take shape. involves the buddhic or intuitional plane. relates to the fourth initiation. concerns the throat centre. light upon the path. there follows next the fifth revelation, which is as follows: 5. when the light of the seven rays is blended with that of the seventh ray, then light supernal can be known. involves the atmic plane. relates to the fifth and sixth initiations. concerns the alta major centre. extra-planetary light. you will see therefore, brother of mine, how very abstruse these apparently simple statements anent revelation can be. as i have formulated them above, they indicate the revelation in its primary and initiatory individual recognition; the meaning is, h

ect to future elucidation. the second point will soon be capable of expression in the three worlds, because men are slowly coming to the realisation of the nature of the will and the right place and proper reality of sacrifice in the divine scheme of revelation. the fifth point of revelation is worded as follows "when the light of the seven rays is blended with that of the seventh ray, then light supernal can be known" the implications attendant upon this fifth point are amazing at the first glance, and they demand an immediate recognition of the two factors of time and space. the significances which are implicit in this point may be clearer if i paraphrase the statement and thus give you a sense of significance which will give you understanding. when the energy of the light of all the ray

wn into the physical plane. this must be obviously a most difficult statement for you to grasp, but it is also a statement of fundamental truth. in an earlier instruction i pointed out that three ideas were involved in grasping the significance of these points of revelation and once you have grasped them they are beautifully clear and simple. the procedure required for the manifestation of "light supernal" takes place when a transitory point of synthesis is reached and the seven energies are blended into one great energetic light. these seven energies have ever, unitedly, created the "light supernal" upon the highest levels of divine expression, but that revealing light only finds location when the seventh- 294- discipleship in the new age- volume ii copyright 1998 lucis trust ray of cerem

the fifth root-race) is to bring about illumination and the establishment of order upon the earth. the first indication of the possibility of the effectiveness of these divine proposals was the giving out of the new invocation; its potency was so great that right conditions had to be considered before its enunciation was possible. that was the first step in the planned precipitation of the "light supernal; the second step will be the reappearance of the great lord, who will act as the lens through which the light can be focussed and adapted to human need. conditions are rapidly being brought about whereby this great event of light distribution will be possible. the christ can and does function now upon the atmic plane and embodies within himself the great point of revelation which has been

which produces order and which magically brings spirit and matter together (the energy of the seventh ray) is already organising human affairs and these three great coinciding events in time and space make it possible for the seventh ray energies to reach a high point of fused activity and of blended cooperation. the result will be the creation of a direct channel for the precipitation of "light supernal" into the three worlds and its dominant focussing upon the physical plane. thus will be brought about the new civilisation and the new world order, and the new approach to divinity will be rendered possible; the initial steps will then be taken to create the "new heavens and the new earth" you will need here to discriminate carefully between symbols and facts; more, i need not here indica

ension. many lives of struggle, service and progress lie ahead, but the reward of revelation is adequate compensation for all that must be endured as the initiate discards limitation. the goal of all this process has been summed up, as far as planetary humanity is concerned, in the words of the fifth point of revelation "when the light of the seven rays is blended with the seventh ray, then light supernal can be known- 303- discipleship in the new age- volume ii copyright 1998 lucis trust section four personal instructions to disciples by the tibetan to l.d.o. august 1940 one of the things, my brother, which is being developed in your consciousness is the basic spiritual fact that "whether in the body or out of the body (as the initiate paul expressed it, the life of the disciple does not

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

in human consciousness. it was a relatively new truth to be grasped by humanity. it had always been known by disciples and initiates. however, until christ came and lived a life of love and service and gave mankind the new commandment to love, there had been very little emphasis upon god as love in any of the world scriptures. after he appeared as the avatar of love, then god became known as love supernal, love as the goal and objective of creation, love as the basic principle of relationships, and love working throughout all manifestation towards a plan motivated by love. this divine quality christ revealed, and thus altered all human living and human goals. at that time too there came a great impetus and extension to the work and growth of the hierarchy, as there was in a lesser degree w

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

atar has made his appearance, then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful silent will "then will the sons of men respond. then will a newer light shine forth into the dismal weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the will-to-good flower forth as understanding, and under

intention of the one in whom he lives and moves and has his being becomes clear to him; he has no more to learn within this planetary scheme; he has become universal in his attitude to all forms of life, and is also identified with the "isolated unity" of sanat kumara. few of the great lives who form the inner group of the council chamber at shamballa are now of greater advancement than he; the "supernal three" the "radiant seven" the "lives embodying the forty-nine fires" the "buddhas of activity" and certain "eternal spirits" from such centres of dynamic spiritual life as sirius, or from the constellation which at any one time forms a triangle with our sun and sirius" and a representative from venus are of- 92- a treatise on the seven rays- volume v: the rays and the initiations copyrig

of the world (limited though the application of this idea may be, and the thought of more light governs all the inchoate yearnings of the human spirit. we have not yet carried the concept up to the centre of life where dwells the ancient of days, the eternal youth, the lord of the world, sanat kumara, melchizedek god. yet from that centre streams what has been called the light of life, the light supernal. these are empty words as yet until we know, as trained initiates, that light is a symptom and an expression of life- 93- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust and that essentially, occultly and in a most mysterious way the terms, light and life, are interchangeable within the limits of the planetary ring-pass-not. beyond those lim

s in the experience referred to above. christ is no longer the initiator, but stands to the initiate as the master does to the disciple. it is a curious phase of "identical participation" which evokes no reaction from the master or the master of the masters, the christ, except in so far as it enables the divine participator himself to face another area of darkness, veiling and hiding a still more supernal glory. the above paragraph is far beyond the comprehension of the average student, but will be comprehended by those whose eyes are open to be blinded. students must remember that the four veils upon the etheric plane are only the lower symbolic correspondences to certain great areas of divine expression, and that ever the glory must be approached through the darkness. such is the law. th

the story of the path of initiation. initiation is in truth the name given to the revelation or new vision which ever draws the disciple onward into greater light; it is not something conferred upon him or given to him. it is a process of light recognition and of light utilisation in order to enter into ever clearer light. progress from a dimly lighted area in the divine manifestation into one of supernal glory is the story of the path of evolution. in the masters' archives there are some rules for disciples of very ancient origin. among them is one that is so old and so abstruse that it is only now possible to bring it to the attention of humanity, owing to the increased mental and spiritual perception of the modern aspirant. it can be inadequately translated as follows "the light is seen

nd disappear below the- 364- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust threshold of the world which ever is and which will be forever. through energy the cross is mounted and from the vortex of the four uniting forces, the initiate passes through the door and is propelled into the light a light which grows from cycle unto cycle and is known as supernal energy itself" i shall not be able to avoid a measure of symbolic approach and i am forced to use words which will fail to express the truth. the extent of your understanding will be based upon your point in evolution, upon your attitude of mind as you approach this theme, and upon the point of tension you are able to achieve. initiation is (in its simplest definition) an understanding of

nate divine vibration, constructs for itself a sheath of iridescence. it emerges from the threefold chalice as a floating bubble alights on a flower. within this iridescent sheath burns the inner flame, and in its turn it burns out the lower gross material. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, an

ALICE BAILEY THE LABOURS OF HERCULES

.b, condensed and edited) epilogue the great swing in capricorn is epitomized by the keywords. upon the ordinary wheel these are "and the word said: let ambition rule and let the door stand wide" this is the key to the evolutionary urge and the secret of rebirth (the tibetan. when a true sense of reality supersedes both earthly and spiritual ambition the man can say with truth "lost am i in light supernal, yet on that light i turn my back" so goes the world disciple, initiate in capricorn, on his way to serve humanity in [179] aquarius. in that sign he cleans the augean stables (of the karma of all past ignorance and error, the dweller on the threshold) and so becomes in pisces a world savior. one remembers that the last act of the christ on his way to gethsemane and calvary was to wash th

y: extreme characteristics of the worst and best types. ambition. crystallization. struggle overcome. transfiguration. initiate consciousness "the unicorn of god" polar opposite: cancer. a water sign (first door to incarnation. rulers: exoteric and esoteric the same, saturn. keywords: from the angle of form "let ambition rule and let the door stand wide; from the angle of soul "lost am i in light supernal, yet on that light i turn my back. aquarius, the water carrier element: air sign (as are also gemini and libra- 123- the labours of hercules quality: will to serve, first the lower self, then the higher self. world service. individual consciousness transmuted into group consciousness. polar opposite: leo, a fire sign (individual awareness; urge toward selfknowledge; eventual self-mastery

AN INTRO TO STUDY OF THE KABALAH

ests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the names and definitions of the thirty-two paths at the end of my edition of the" sepher yetzirah" now to show

ssence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was depriv

epresented in the hebrew secret doctrine. the kabalah, indeed, is full of jehovah, ihvh, the divine four-lettered name, the tetragrammaton, but it is as the name of a group of divine conceptions, of emanations from a central spiritual light whose presence alone is postulated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, t

led matter a maya, a delusion. as already remarked the supreme being of the kabalah is found to be demonstrated in more than one aspect. at one time the inconceivable eternal power proceeding by successive emanations into a more and more humanly conceivable existence, formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the first word of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the second word of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world

estament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection wi

balistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chariot throne of god of the vision of ezekiel mentioned in his chapters i. and x; it rested on wheels and was carried by four cherubim, the sacred animal forms, which resembled the man, lion, bull and eagle, whic

ation related to the "ten sephiroth: the several kabalistic treatises give several groupings, which are all relevant one to the other, the most usual one being a triple division, into nephesh, the passions referred to malkuth; ruach, the mind, reason, and intellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah, the spiritual aspirations associated with the supernal triangle of the queen, king and crown. these human principles function upon four worlds--divine, moral, intellectual and emotional respectively: and either of these essences may dominate a man, and they do, in fact, exist in constantly varying proportions. the highest principle overshadows the others, and the central ones may reach up to the higher; or by neglect of opportunities, or by v

BLAVATSKY H P ANTHROPOGENESIS

h the division of the hair (the division of things, mankind and races "we six are lights which shine forth from a seventh (light" saith rabbi abba "thou art the seventh light (the synthesis of us all, he adds, speaking of tetragrammaton and his seven "companions" whom he calls "the eyes of tetragrammaton) tetragrammaton is brahma prajapati, who assumed four forms, in order to create four kinds of supernal creatures, i.e, made himself fourfold, or the manifest quaternary (see vishnu purana, book i. ch. v; and who, after that, is re-born in the seven rishis, his manasaputras "mind-born sons" who became later, 9, 21 and so on, who are all said to be born from various parts of brahma[[footnote(s* brahma creates in the first kalpa (day one) various "sacrificial animals" pasu- or the celestial b

BLAVATSKY H P COSMOGENESIS

the thorah (dharma) etc. then the author explains that the feminine sephiroth, binah, is termed by the kabalist the great sea: therefore binah, whose divine names are jehovah, yah, and elohim, is simply the chaldean tiamat, the female power, the thalatth of berosus, who presides over the chaos, and was made out later by christian theology to be the serpent and the devil. she-he (yah-hovah) is the supernal (heh, and eve. this yah-hovah then or jehovah, is identical with our chaos- father, mother, son- on the material plane and in the purely physical world. demon and deus at one and the same time; the sun and moon, good and evil, god and demon. lunar magnetism generates life, preserves and destroys it, psychically as well as physically. and if, astronomically, she is one of the seven planets

which is truly homogeneous, is beyond human perceptions, if perception is tied down merely to the five senses. we feel its effects through those intelligences which are the results of its primeval differentiation, whom we name dhyan-chohans; called in the hermetic works the "seven governors" those to whom pymander, the "thought divine" refers as the building powers, and whom asklepios calls the "supernal gods" that matter- the real primordial substance, the noumenon of all the "matter" we know of- even some of the astronomers have been led to believe in, and to despair of the possibility of ever accounting for rotation, gravitation, and the origin of any mechanical physical laws- unless these intelligences be admitted by science. in the abovequoted work upon astronomy, by wolf* the author

BLUE EQUINOX

nite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. the equinox 82 63. they that ever desired thee shall obtain thee, even at the end of their desire. 64. glorious, glorious, glorious art thou, o my lover supernal, o self of myself. 65. for i have found thee alike in the me and the thee; there is no difference, o my beautiful, my desirable one! in the one and the many have i found thee; yea, i have found thee. liber lxv 83 iv 1. o crystal heart! i the serpent clasp thee; i drive home mine head into the central core of thee, o god my beloved. 2. even as on the resounding wind-swept heights of mityle

lle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal the equinox 94 pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice exceedingly, being clad in purple robes and drunken with purple wine, and their whole soul was one purple flower-flame of holiness. 35. they beheld not god; they beheld not the image of god; therefore were they arisen to the palace of the splendour ineffable. a sharp sword smote out before them, and the worm hope writhed in its death-agony

. 1. dana, the key of charity and hove immortal. 2. shila, the key of harmony in word and act, the key that counterbalances the cause and the effect, and leaves no further room for karmic action. 3. kshanti, patience sweet, that nought can ruffle. 4. vairagya, indifference to pleasure and to pain, illusion conquered, truth alone perceived. 5. virya, the dauntless energy that fights its way to the supernal truth, out of the mire of lies terrestrial. 6. dhyana, whose golden gate once opened heads the narjol toward the realm of sat eternal and its ceaseless contemplation. 7. prajna, the key to which makes of a man a god, creating him a bodhisattva, son of the dhyanis. such to the portals are the golden keys (subsection i) charity and love are here used in their technical sense, agap .love is

er 418. the exempt adept, when he has to proceed, has a choice either to fling himself into the abyss by all that he has and is being torn away, or to shut himself up to do what he imagines to be continuing with his personal development on very much the original lines. this latter course does not take him through the abyss; but fixes him in da th, at the crown of a false tree of life in which the supernal triad is missing. now this man is also called a black magician, and a great deal of confusion has arisen in connection with this phrase. even the author, to judge by the note, seems to confuse the matter. red caps and yellow gaps alike are in general altogether beneath the stage of which we have been speaking. and from the point of view of the master of the temple, there is very little to

BOOK T

opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the

CASE PAUL F THE BOOK OF TOKENS

he second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neithe

as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and fo

passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i understand, and because nothing is hid from me, therefore am i merciful. 5 but the path of my mercy is a way concealed from the profane, because they have not attained unto my perfect vision. easier to follow is the flight of an eagle, for my way soareth high above the comprehension of the mind o

of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are the elohim. these seven bring forth ten again, for the heptad which is below the supernal triad completeth itself in the kingdom of the bride. for tenfold is my self-utterance, and therefore is it written of the lights of emanation "ten, and not eleven, ten and not nine [101] comment on yod* yod, pronounced yode. transcribed as" i" or "y. the number 10. meaning: creative hand. the intelligence of will. 1 the letter-name yod means "hand. the ancient pictographic form of this le

breathing and in-breathing. during a cycle of expression, therefore, when the sephiroth are both unmanifest and manifest, they arc represented by the number 20. all the forces represented by the ten lights of emanation are included in the seven spirits of god, or elohim. the number seven includes the number ten, because the theosophic extension of 7 is 28, which digits to 10, the heptad below the supernal triad consists of the sephiroth from chesed to malkuth inclusive, and this heptad begins and ends in 10, because the extension of 4, the number of chesed, is 10, and the number of malkuth is also 10. malkuth is sometimes called kallah, k l h, the bride. hence we read "the heptad which is below the supernal triad completcth itself in the kingdom of the bride" i [103] the meditation on kaph

DION FORTUNE MYSTICAL QABALA

for there is this twofold way of considering the tree, as we have already noted; it can be regarded as the universe and as the soul of man, and these two aspects throw light upon each other. in the words of the emerald tablet of hermes "as above, so below" 8. kether differentiates into chokmah and binah before it achieves phenomenal existence, and these two are called by the qabalists, abba, the supernal father, and ama, the supernal mother. binah is also called the great sea, and shahathai, the sphere of saturn. as we continue, we shall find that the sephiroth are called successively the mystical qabala page 31 spheres of the planets, but binah is the first of the emanations to be so assigned; kether is called the first whirlings, and chokmah the sphere of the zodiac. 9. now saturn is th

s temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, that there can be no manifestation without differentiation into the pairs of opposites. kether differentiates its two aspects as chokmah and binab, and manifestation is in being. now in this supernal triangle, the head which is not, the father and the mother, we have the root concept of our cosmogony, and we shall return to it again and again under innumerable aspects, and each time that we return to it we shall receive illumination. these earlier chapters do not attempt to deal with any of the points exhaustively for reasons already noted, for the student unfamiliar with the subject

beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah

iced gods invariably come on to tiphareth, and for this reason it has been called the christcentre in the christian qahalah. mystical qabala page 34 23. we now have sufficient material to make a survey of the second triangle. jupiter, the beneficent ruler and lawgiver, is balanced by mars the warrior, the fiery and destructive force, and the two are equilibrated in tiphareth, the redeemer. in the supernal triangle we see the primary sephirah emanating a pair of opposites which express the two sides of its nature, chokmah, force, and binab, form, masculine and feminine sephiroth respectively. in the second triangle we have the pairs of opposites which find their equilibrium in a third, placed upon the middle pillar of the tree. from this we deduce that the first triangle derives its signifi

rising from the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singular qliphah, an immodest woman or harlot) are the evil or averse sephiroth, e

e look at the glyph of the tree we readily perceive the relations existing between the different sephiroth, and see how they group, reflect, and react upon each other. 7. at the head of the pillar of severity, the negative, feminine pillar, is binah, the great mother. now to binah is assigned the sphere of saturn, and saturn is the giver of form. at the head of the pillar of mercy is chokmah, the supernal father, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of construction in jupiter, the lawgiver and beneficent ruler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah shoul

these terms, however, are apparently taken from a somewhat crude translation of the hebrew names given to the four levels into which the qabalists divide manifestation. 18. these four levels permit of yet another grouping of the sephiroth. the highest of these is atziluth, the archetypal world, consisting of kether. the second, briah, called the creative world, consists of chokmah and binab, the supernal abba and ama, father and mother. the third level is that of yetzirah, the formative world, consisting of the six central sephiroth, viz. chesed, geburah, tiphareth, netzach, hod, and yesod. the fourth world is assiah, the material world, represented by malkuth. 19. the ten sephiroth are also conformed into seven palaces. in the first palace are the three supernals; in the seventh palace a

e grouping is of interest as revealing the intimate relationship of yesod and mal th, and enabling the tenfold scale of the qabalah to be equated with the sevenfold scale of theosophy. 20. there is also a threefold division of the sephiroth which is very important in qabalistic symbolism. in this system kether is given the title of arik anpin, the vast countenance. this is manifested as abba, the supernal father, chokmah, and ama, the supernal mother, binab, these being the positive and negative aspects of the three in one. these two differentiated aspects, when united, are, according to mathers, elohim, that curious divine name which is a feminine noun with a masculine plural attached to it. this union takes place in daath, the invisible sephirab. mystical qabala page 41 11. the next six

qabala page 41 11. the next six sephiroth are conformed into zaur anpin, the lesser countenance, or microprosopos, whose special sephirah is tiphareth. the remaining sephirab, malkuth, is called the bride of microprosopos. 22. microprosopos is also sometimes called the king; malkuth is then called the queen. she is also called the lesser mother or terrestrial eve as distinguished from binah, the supernal mother. 23. these different methods of classifying the sephiroth are not competing systems, but are designed to enable the decimal system of the qabalists to be equated with other systems, using a threefold notation, such as the christian, or as we have already noted, a sevenfold system like theosophy; they are also valuable as indicating functional affiliations among the sephiroth themse

ir respective sephiroth as representing the modes of functioning of these forces upon the different levels. 22. the pillar of severity contains binah, geburah, and hod, or saturn, mars, and mercury. the pillar of mercy contains chokmah, chesed, and netzach, or the zodiac, jupiter, and venus. chokmah and binab, in the symbolism of the qabalah, are represented by male and female figures and are the supernal father and mother, or in mystical qabala page 56 more philosophical language, the positive and negative principles of the universe, the yin and the yang, of which maleness and femaleness are but specialised aspects. 23. chesed (jupiter) and geburah (mars) are both represented in qabalistic symbolism as crowned figures, the former a lawgiver upon his throne, and the latter a warrior king i

f the universe, the yin and the yang, of which maleness and femaleness are but specialised aspects. 23. chesed (jupiter) and geburah (mars) are both represented in qabalistic symbolism as crowned figures, the former a lawgiver upon his throne, and the latter a warrior king in his chariot. these are the constructive and destructive principles respectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and w

for all people see the same planets. space is referred to kether, the zodiac to chokmah, the seven planets to the next seven sephiroth, and earth to malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of microprosopos, malkuth. the supernal triangle of kether, chokmah) and binah always refers to the old gods, which every pantheon recognises as the predecessors of those forms of godhead worshipped by the current faith. thus rhea and kronos would be referred to binah and chokmah, and jupiter to chesed. all the corn goddesses refer to malkuth, and all the lunar goddesses to yesod. the war gods and destructive gods, or divine de

e no attempt in the present pages at an ordered classification. 21. section 10. the flashing colours.-this is only of use to advanced students who possess the necessary keys. chapter xv kether, the first sephirah title: kether, the crown (hebrew spelling- kaph, tau, resh) magical image: an ancient bearded king seen in profile. situation on the tree: at the head of the pillar of equilibrium in the supernal triangle. yetziratic text: the first path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

was his own judge, incurred a penalty or reward for which there was no substitution. they taught nothing of christ, absolutely denied the idea of vicarious atonement, and represented man as his own saviour or destroyer. they spoke of arts, sciences, and continued activities, as if the life beyond was but an extension of the present on a greatly improved scale. descriptions of the radiant beauty, supernal happiness, and ecstatic sublimity manifested by the blest spirits who had risen to the spheres of paradise, heaven, and the glory of angelic companionships melts the heart, and fills the soul with irresistible yearning, to lay down life s weary burdens and be at rest with them (the reference to the correspondence between deleuze and billot is probably to g. p. billot s recherches psycholo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s, 1963. preliminary report of the commission appointed by the university of pennsylvania to investigate modern spiritualism. philadelphia: j. b. lippincott, 1887. richmond, a. b. what i saw at cassadaga lake; a review of the seybert commissioners report. n.p, 1888. shaddai according to the mysticism of kabbalah, this was one of ten divine names in the angelic hierarchy. the zohar speaks of three supernal degrees or divine hypostases (that which stands under, the first being kether. when the world of manifest things was in the condition of tohu, god revealed himself in the hypostasis shaddai; when it had proceeded to the condition called bohu, he manifested as the hypostasis tsabaoth, but when the darkness had disappeared from the face of things he appeared as elohim. shah (sayed) idries (

number, and their hebrew names and functions correspond almost exactly to those of their persian prototypes. there are also hosts of ministering angels, the persian yazatas, whose functions, besides that of being messengers, were two-fold.to praise god and to be guardians of man. in their first capacity they are daily created by god s breath out of a stream of fire that rolls its waves under the supernal throne. in their second, two of them accompany every man, and for every new good deed man acquires a new guardian angel, who always watches over his steps. when a righteous man dies, three hosts of angels descend from the celestial battlements to meet him. one says (in the words of scripture, he shall go in peace; the second takes up the strain and says, who has walked in righteousness; a

FAUST

its near me throng around? yet still i thank you, poorest one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myself thy peer! what though i had the might to draw thee near, to hold thee i possessed no might. at that ecstatic mome

esounds, a thousand voices trilling; the vales where mist flows in and out lie dimmer, but in the gorges sinks a light from heaven, and boughs and twigs, refreshed, lift up their shimmer from fragrant chasms where they slept at even; tint upon tint again emerges, clearing where trembling pearls from flower and leaf drip riven: all round me is a paradise appearing. look up- the peaks, gigantic and supernal, proclaim the hour most solemn now is nearing. they early may enjoy the light eternal that later to us here below is wended. now on the alpine meadows, sloping, vernal, a clear and lavish glory has descended and step by step fulfils its journey s ending. the sun steps forth- alas, already blinded, i turn away, the pain my vision rending. thus is it ever when a hope long yearning has made

ipod with him from the depths below. now from the bowl the incense-perfumes flow. he girds himself, the lofty work to bless; henceforth there can be nothing but success. faust [in the grand manner. in your name, mothers! ye who have your throne in boundless space, eternally alone, yet not alone. around your heads there waver life s images, astir, yet lifeless ever. what once has been, in radiance supernal, it s stirring there, for it would be eternal, and ye allot it, powers who all things sway, to vaulted night, to canopy of day. on some the lovely stream of life lays hold, others are sought by the magician bold; boldly in rich profusion he displays the marvel whereon each would like to gaze. astrologer the glowing key doth scarcely touch the bowl, over the prospect misty vapours roll; th

her splendour. enraptured. highest mistress of the world, let me, of thy pleasure, see thy mystery unfurled in the vaulted azure. look with grace on what doth move human hearts to greet thee and with holy bliss of love bears them up to meet thee. all invincible we feel when supreme thou willest, swiftly tempered is our zeal when its glow thou stillest. virgin, pure in fairest sense, mother sweet, supernal, chosen queen of our defence, peer of gods eternal! little clouds circle around her splendour: penitent women, of natures tender, ether respiring, at her knees pleading, her mercy needing. o thou of immaculate ray, from thee tis not taken that those lightly led astray come with trust unshaken. rapt away, to weakness prone, it is hard to save them. who by their own strength alone rend the

n. rapt away, to weakness prone, it is hard to save them. who by their own strength alone rend the lusts that slave them? whose foot does not slip awhile on steep, slippery places? whom befool not glance and smile, flattery s breath and phrases? the mater gloriosa soars into view. chorus of penitent women. to heights art soaring of realms eternal, hear our imploring, matchless, maternal, of grace supernal! magna peccatrix (st. luke, 7-36. by the love that ever glowing for thy son, the heaven-born, shed warm tears to balsam flowing spite of pharisaic scorn; by the box whose ointment precious dropped its perfume rare and sweet; by the locks whose gentle meshes dried the saviour s holy feetmulier samaritana (st. john, 4. by the well to which were driven abram s herds in days of yore; by the p

thy son, the heaven-born, shed warm tears to balsam flowing spite of pharisaic scorn; by the box whose ointment precious dropped its perfume rare and sweet; by the locks whose gentle meshes dried the saviour s holy feetmulier samaritana (st. john, 4. by the well to which were driven abram s herds in days of yore; by the pitcher once twas given our dear saviour to restore, by the spring, rich and supernal, whence flow waters far and wide, overflowing, bright, eternal, pouring through the worlds their tidemaria aegyptiaca (acta sanctorum. by the sacred place where mortals our dear master s body laid; by the arm which at the portals warningly my entrance stayed; by the forty years repentance truly passed in desert-land; by the blessed farewell sentence that i wrote upon the sandall three. th

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it is worshipped in hinduism as ishvara, in tibetan buddhism as vajradhara or avalokiteshvara, in taoism as the divine mother kwan yin, and in t

led, torah b midbar( in the wilderness, and torah doverim( words. most religious jews regard the present version of the written hebrew torah to be a faithful copy of an original penned by master mosheh. they therefore regard every one of the 304,805 letters and their crownlets, and every word in the order that it appears in the scrolls to be the manifestation in the lower worlds of the unmanifest supernal torah (torah qadmah).1 by contrast, few biblical scholars and specialists in ancient languages share this assessment. in their view, linguistic analyses and other factors support the argument that the version that we have is a patchwork quilt containing words and phrases from a variety of languages from different periods, with threads dating back into deepest antiquity. most non-orthodox

job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael of the celestial chariot is a narrative allegory for the mystical ascent of the central column of the tree. 44' 8: h" 2: 2 2:e 8% another obscure but important treatise included among merkabah literature is the sefer raziel

c ]ya lit. without end, or endless; pronounced sof as in sofa, and e ayn sof or (rva [vc ]ya lit. endless light, or light of the endless; pronounced or as in oar. but these are only distinctions in human thought. the negatively existent absolute being, or shall we say mysterious unknown at the roots of all things, alludes to a depth of consciousness beyond name and form, and beyond the finite and supernal aspects of the tree of life. individual consciousness cannot usually sustain this experience at length. in fact, most souls do not return from the experience in the roots. their shells of embodied existence (qlifoth) dissolve completely, and they pass from their physical sheath (i.e. die. in qabalah, the negatively existent absolute being is also called the not (al, pronounced lo as in be

s having both inactive (impersonal) and active (personal aspects. these two aspects are called faces in qabalah. when referring to the inactive aspect, represented by the letter ayin i, the zohar (book of splendor' 8: h" 2: 2 2:e 8% speaks of vast face(]pna ;yra arikh anafin, also ,ypa ;yra arikh afim. it is also known as al (li lit. upon, shomer (rms, witness, guardian, atiqa (aqyui, hidden one, supernal israel, the ancient of days, and other names found in the sefer hashmoth and the torah.3 in the sefer yetzirah (book of formation, the ayin i is alluded to as the organ of nakedness. head (sar, rosh, a word that occurs in the fifth line of the first verse above, is also a name of vast face. ayin i means eye, and in the idra rabba qadusha (greater holy assembly) it says: this is the tradit

ncealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is settled in yah hy, the upper ones and the lower ones. 6 on the tree, vast face is associated with the uppermost center at the crown of the head called sefirah crown/above. sefirah crown/above is a condition of pure being, a supernal station of superconsciousness that witnesses the singular modification i am or simply i. even this singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates with its polar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ m

ifest (small face) aspects. as it is written: by the first it created elohim eth (ta i.e. the twenty-two hebrew letters in the upper worlds) the heavens and vuheth (tav i.e. the twentytwo letters in the lower worlds) the earth (torah b reshith 1:1) 2" 2' 8+ in its unmanifest, inactive aspect in the roots of the tree, the alef a of unity/omkara is the undifferentiated source from which emanate the supernal hebrew/sanskrit letters in the uppermost center of the tree of life (sefirah crown/above. at this point, the unmanifest letters stand alone and have not combined into names. the letters vibrationally differentiate when the alef a of unity becomes manifest in the throat sefirah knowledge/first. each letter bears a characteristic root vibration or seed sound (sans. bija. the alef a of unity

ntiate when the alef a of unity becomes manifest in the throat sefirah knowledge/first. each letter bears a characteristic root vibration or seed sound (sans. bija. the alef a of unity/omkara is therefore called the seed of seeds (bija of bijas. vocalization of the seed sounds is enabled by the vowels in the throat sefirah knowledge/first. the vowels also empower the undifferentiated names in the supernal sefirah wisdom/east to become manifest with a characteristic vibrational signature in the world of creation (see figure 3.5 on page 89. the sinatic alef is written by scribing the vertical line first (central column, from the top point (sefirah crown/above) downwards (see figure 3.2. then the horizontal line is scribed from right to left (column of the right. finally, the diagonal line is

is it vast like unto the countenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the earth was nullified infers that matter was absorbed and disappeared. the sifra detzniyutha, and in smaller measure the idra rabba qadusha (greater holy assembly) and idra

stratum of the unmanifest, undifferentiated negatively existent roots. the central column emanates from the negatively existent roots through a single point in the uppermost sefirah, called crown in the zohar and above in the sefer yetzirah. in the initial event at the genesis of the universe, the unmanifest light of the endless enters the tzimtzum (circular contraction) through that point in the supernal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the line of light (kav) in the lurianic doctrine presented in the etz ha chayyim. with the expansion of the tree, the universe is create

. the discussion of the letter-gates will continue in chapter five when the trees from the sefer yetzirah are highlighted- 0 the qabalah describes four worlds. these four worlds are respectively called atziluth (tvlyoa, world of emanation, b riyah (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden

he king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are manifest. a concealed yod y, a manifest yod y. the concealed and manifest are balanced in weight. 23 the world of b riyah is rooted in the supernal sefirah wisdom/east, and correlates with the upper heh h in the name hvhy. in the world of b riyah, the word of god (known in the qabalah as the alef of unity) becomes manifest, whereby the letters vibrationally differentiate and combine to form divine names. in b riyah, beings are formless and exist as vibrational signatures. two stones (letters) build two houses, three stones build six

s build twenty-four houses, five stones build one hundred and 54' 8: h" 2: 2 2:e 8% twenty-five houses, six stones build seven hundred and twenty houses, seven stones build five thousand and forty houses. from here go out (i.e. extrapolate) and think what the mouth is unable to speak and the ear is unable to hear. 24 the world of yetzirah is commonly known as the astral world. it is rooted in the supernal sefirah understanding/north and correlates with the letter vav v in the name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are 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 physi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

t passage was merely imitating, or repeating, what hermes trismegistus had said in his asclepius. this means that the de vita coelitus comparanda is a commentary only secondarily on plotinus and primarily on trismegistus, or rather, on the passage in the asclepius in which he described the magical egyptian worship. when any (piece of) matter is exposed to superior things. immediately it suffers a supernal influence through that most powerful agent, of marvellous force and life, which is everywhere present. 1 e. h. gombrich "icones symbolicae: the visual image in neoplatonic thought, j. w.c.i, 1948 (xi, pp. 163-92. 2 walker, pp. 40-1. 66 ficino's natural magic as a mirror reflects a face, or echo the sound of a voice. of this plotinus gives an example when, imitating mercurius, he says that

d being the work of demons, the other a natural philosophy3; that the good magic works by simpatia, through knowing the mutual rapports running through all nature, the secret charms by which one thing can be drawn to another thing, so that, as the peasant marries the vines to the elm "so the magus marries earth to heaven, that is to say the forces of inferior things to the gifts and properties of supernal things."4 and this meditation on the marvellous powers of man, the magus, opens with the words of hermes trismegistus to asclepius "magnum, o asclcpi, miraculum est homo."5 that was the text for the whole sermon, and one which puts pico's natural magic into the context of the magic of the asclepius. but, instead of muffling, like ficino, the connection with the asclepius under layers of c

e last words of the chapter on the grades of punishments of the wicked contrasted with the orders of the blessed in heaven refers to the inferno and paradiso. the opening of the chapter on souls returning to their star recalls paradiso, iv, 49-54- 119 pseudo-dionysius and theology of a christian magus light, in ficino's exposition may possibly be due to the influence of dante. the notion that the supernal light is reflected down the angelic hierarchies, flashing as in mirrors from one to another, is a characteristically dionysian conception, to which dante had given a somewhat new turn by describing how, as he and beatrice mount through the spheres of the planets, the light changes in quality at each ascent, reaching ever more dazzhng degrees of intensity in the eighth sphere, the ninth sp

nda where the spiritus of the world is thought of as poured out through the stars and drunk by its recipients here below. and if we add one more term to the light series, the term "sol" for the planet sol or the sun, the drinking in of spiritus from the sun would connect with the higher series, the higher "liquor" drunk by the hierarchies, and the higher forms of light flashed down from the light supernal.3 thus ficino's natural or spiritus magic, aiming no higher than the planets and particularly at the sun, would yet have an angelic continuation stretching out beyond and above it. though ficino, or so i believe, would make no attempt to "operate" with angels, beyond the normal christian prayers and supplications, nor try to reach the virtues which move the heavens in order to become a wo

ions between religion and magic in the renaissance to realise that there is at work a tendency towards astrologising mysticism, and, conversely, towards mysticising astrology. these are clumsy words to use of the renaissance experience in which it is difficult to distinguish the moment when the supercelestial becomes merged with the celestial, and thence descends to the terrestrial. when does the supernal light drunk by the hierarchies from the trinity become the light of the sun, whence the whole heaven is illuminated, and which is drunk through spiritus in magia? or at what moment do the techniques of practical cabala become ecstatic contemplation of hebrew and christian supercelestial hierarchies? the problem can also be put in terms of eros. in the hermetic account, in pimander, of the

nfinity of his father. nox is the daughter of orcus and so one of the three infigurables; but through reason she becomes the most ancient of the gods, and in this aspect is figurable. she stands for the materia prima, and as a goddess can have a figurable statue, an old woman, wearing black clothes, with black wings of immense extent.1 to this lower triad of chaos, orcus, nox, there is opposed a "supernal triad, consisting of the father, or mind, or plenitude; of the son, or the primal intellect; of light which is the spirit of all things, or the anima mundi. there is no statue of the father, but infinite light is the type of him; or an infinite sphere the centre of which is everywhere; or absolute unity. by finite intelligences like ours, the nature of the father can only be seen as refle

FULLER J F C SECRET WISDOM OF THE QABALAH

secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power or en

njunction of the gwho h and the gthese h, as already explained. again we read: before god created the world, his name was enclosed within him, and therefore he and his name enclosed within him were not one. nor could this unity be effected until he created the world. having, therefore, decided to do so, he traced and built, but the aim was not attained until he enfolded himself in a covering of a supernal radiance of thought and created therefrom a world. he produced from the light of that supernal radiance mighty cedars [six days of creation] of the upper world, and placed his chariot on twenty-two graven letters which were carved in ten utterances [the numerals or sephiroth] and infixed there.5 as long as god's name was enclosed within him, no-thingness persisted; for unity can only beco

nd depth moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emana

, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is 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 fo

h is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or victory. this is the first of the three energetic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the left leg and thigh of macrocosmos. by triumph and glory, we comprehend exte

the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. these seven infernal halls [or hells] are sub-divided into endless co

. 10 as regards the next three, myer is more than unreliable, for he is misleading; consequently we will rely on our own interpretation: each is, a shadow or lower appearance of the one above; the second being attributed to the briatic world, metatron, and the rua h; the third to the yetziratic world, sammael, and the nephesh; the fourth to the assiatic world, yhvh, and the hayah (or hay-yah- the supernal man of genesis i, 26. together they represent the grand personality or great universal man, the synthesis of adam qadmon in the four worlds. in the world of assiah, adam qadmon is the symbolical reflection of god, not on the illuminated void, but on the mist of matter, and by this reflection is the earthly adam created. he is androgenous secret wisdom of the qabalah page 51 like his great

e 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; the erect or

s magically divided by four rivers. 2 this means that man, or the humanity of adam, becomes the shin surrounded by the four elements, or the four magical powers of courage, will, knowledge, and silence. in the centre of the garden is planted a tree, symbolic of the living force, from the root of which spring three trunks. as already explained in a former chapter, the central one leads to the life supernal and the remaining two include the life infernal; all three, springing from one root, malkuth, find their unity in kether. only by eating of the fruits of the infernal branches and digesting these fruits can adam compel the central trunk to grow, and only when its topmost branches are climbed will adam realize the nonexistence of good and evil, and discover the world of spirit and clothe h

force is released; for eve is gthe mother of all living things h (including the gmother of god h) the female, or negative, force of jah (yh- the heh of which is ever seeking to reunite with the od. in its lower aspect od represents microcosmic man; in its higher it represents the tree of life and the tree of the knowledge of good and evil. as man is a trinity in unity inhibited by a gleam of the supernal shin- the shin which, volatilizing into light, enabled tetragrammaton to become visible-so also is the od threefold in nature. it represents not only the pillars of severity, mercy, and mildness, but also formation, reformation, and transformation; activity, passivity, and equilibrium; and good, evil, and deliverance. thus it is not one od but three odin, which to unite must climb the thr

bolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun, hid away this knowledge because it revealed the law of attraction and repulsion (the law of creatio

dge, is like an untidy pawn-shop- a jumble of trash and articles of value. here are crowded together and stacked up the cast-off intellectual clothing of many minds, cheap jewellery, base metals thinly plated, gold, silver, copper, and brass. yet if we delve deep enough among the rubbish which encumbers its shelves, we shall, as we have shown we can, now and again find a pearl of great price. the supernal diadem is there, but it has been broken up, the urge of secrecy having dismembered it and hidden its priceless fragments away in the most unlikely and inacessible corners. this secrecy has all but defeated its own end by so obscuring truth that in many cases it is no longer discoverable. and when by much searching and labour we do find some precious stone, symbolism has cut it into so man

are all other worlds fashioned out of thought-forms, whether mathematical religious or whatnot in shape. they are all shadows, all in gsubstance h illusionary. pope said in his dunciad, see mystery to mathematics fly! h. still the keystone is mystery. to the qabalist the number 137 is a number of awe, a complete book of mysteries (qabalah hlbq= 5+ 30+ 2 +100= 137. from the ayin soph to the three supernal sephiroth and thence to the seven inferior spheres it symbolizes the entire universe; but to the astronomer it is the value of gthe finestructure constant h. 14 something very different, nevertheless something equally mysterious. yet to scoff at science would be foolishness, just as it is foolishness to scoff at any honest idea. science is a means to an end- the knowledge of shadows. so a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

of adepts forming the second order; these have the power of initiating students into the lower grades and of issuing warrants for temples such as that of isis urania. but highest of all in this most ancient scheme are the great rulers of the whole system, who severally sustain and govern the thirdappendixb101order, which includes three magic tides of honour and suprema255 cy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane, and to all others but to the chiefs of the adepti; in case of a vacancy in this order, thechiefmost learned and most famous adept obtains by decree the coveted supremacy.thescheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity, as figured in the very ancient kabb

GILBERT THE MAGICAL MASON

tion. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied that black magic exists, it is a terrible fact that a man may attain abnormal powers over other

mmon with the god of genesis or part of the old testament.thesupreme being of the kabalah is found to be demonstrated after two manners; at one time the inconceivable eternal power proce255 eding by successive emanations into a more and more conceiv255 able existence; formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality beyond the ken of all spirits, angels and men, the world of atziluth; then formulating a reflection of the same exalted essences on the plane of the pure spirits also inconceivable to man, the world of briah; again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable by the angelic powers, the yetziratic world; and then finally t

t emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; a

have received i amnotat liberty to disclose;butthe several kabalistic treatises give several groupings which are all relevant one to the other, the most usual one being a triple division into nephesh, the passions referred tomakuth;ruach themind,reason,andintellect referred to the group of six sephiroth lying around the sun of tiphereth; and neshamah the spiritual aspirations associated with the supernal triangle. frequently quoted kabalistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphereth; a conception that has much in common with that of the christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the brid

essence of the judaism of the people, he could not have so grossly denied it.a further glance atthekabalah101goback, however to the narrative of creation and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the nepheshchiah-thebreath of life; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then another stage of progress, and a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. my contention is that the old testament is emasculated, was deprived at so

alone is postulated; of an absolute, which has an infinity of intervals extending downward even to reachjehovah-theelohim-thegroup of holy spiritual attributes, which human intellect can alone cognize. after another manner, jehovah is the group of the emana255 tions from the deific source, called the ten sephiroth, the voicesfrom heaven. thesetensephiroth-ofwhichthe first is a condensation of the supernal glory from the ain suph aour, the boundlesslight-appearas a rainbow of the divine in a first world, or upon the highest plane above human. conception, that of atzeluth; by successive reflections, dimin255 ishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision.thegrouping of the ten divine qualities, upon this plane, into a di

159is added: these two views are unusual. sevenfold man is widely held to be a proper view:itis notably an indian opinion, and that of modern theosophy, which speaks of atma, buddhi, manas, kama, prana, with the linga and sthula shariras, which may be called spirit, soul, mind, passions and will, vitality, shade and material body. the modern theosophist describes this system as the descent of the supernal triad into the lower quaternary. these principles, however, are not quite definite; for some thinkers divide manas, mind, into a higher and a lower, and speak of an antahkarana or thread soul uniting them; other compli255 cations are also heard of, such as the mysterious vehicle called the auric egg. ancient egyptian mythology alsoexhibitsa beliefin several indistinct principles, such as

GILBERT THE SORCERER AND HIS APPRENTICE

1m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativethroughantiqyomin,theancientof days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referred to binah. these two persons united become.the parents ofzauiranpin,the lesser countenance .10.zauiranpin, microprosopus, or the lesser countenance is theson.tohim are attributedthesix sephiroth from chesed to yesod. butofthese his especial sephira istiphereth,ii.malkah

6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5 54440i:)i ,mmq,9 9 9 8 8

wn from the geomantic figures is to take those yielded by the figures under the planet required, and to place them at the opposite ends of the 8 radii of a wheel as shewn. occasionally also a square of any convenient number of apartments may be substituted for the wheel.theazoth lecture3946. these are the geomantic figures arranged in planetary attributioninthe tree of life. brepresents the three supernal sephiroth summed upinbinah, while caput and cauda draconis are referred to malkuth.[official publicationofthea:.0..copied from mathers' msbyj.w..brodie-innes,c.1910.)5.twelve signs and twelve tribesthetwelve tribes are thus attributed to the twelve zodiacal signs:[aries]'y'gad[taurus]c$ephraim[gemini]iimanasseh[cancer]l2z5issachar[leo]stjudah[virgo]tij1naphtali[libra==asher[scorpio]111dan

e;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167sephiroth consisted of the one and the trinity in unity, thereforejhethree transcendental, supernal, and uncognisable by man, and the seven cognisable by man. here we havetheseven principlesofman. sevenisthe key tothemosaic condition, and there we get the second key: the 7 days of creation, the 7. principles of man, the 7 great planets, the 7 archangels, and 7 angels, and soon, symbolised in every great religion;the 7 great gods and the 7 demons;andthesegods answer precisely to the 7 ar

opposing forces, active and passive, energising and receptiveand the third which unites them, and the term of transition. the figure 4 itself symbolises this, for it is composed of the straight stroke with the triangle on top of it- symbolising the triad of life and the term of transition coming from it, symbolising also the man standing erect, or figure 1, and bearing on his head the triangle of supernal wisdom. there is another peculiarity of this fourth term, which can only be explained by referring to the kabalistic method of dealing with number, or rather two methods, the addition and reduction. there are a great many of such processes. one is to add together all the numbers up to the number required; and if the number arrived at is a compound consisting of a certain number of digits

at name,butto the four worlds orthescience of numbers169planes of atziluth, briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one m

GLOBAL FREEMASONRY

bbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image wa

GNOSTIC HANDBOOK

s the divine and can come under the influence of the spiritual world while existing within the physical, it is only at this nexus that enlightenment is possible. the gnostic handbook page 17 if we consider the image of the cross we can delineate certain characteristics, there is the sacred centre, the vertical line becomes the axis mundi, the horizontal line becomes the earth, above which are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

o assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of assiah are the demonic forms, these are known as shells or qlippoth. they exist as the furthest extent of the fall of spirit. they are so fallen that they cannot even have a supernal form, so in its place is darkness. the seven lower realms are occupied by rephaim, qetebim, taga arim, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. za

GOLDEN DAWN RITUALS C C1

5=6 signs when doing the supreme ritual of the hexagram. these signs work in harmony with the hexagram, and in fact, add force and power to the ritual. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big diff

GOLDEN DAWN RITUALS SADD

rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg repre

GOLDEN DAWN RITUALS U1

body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose ph

her of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sensual contemplation of beauty and love of vital sensation. its dwh and jxn is expressed by physical well-being and health. its dwsy is by physical desire and gratification. it

GOLDEN DAWN RITUALS U7

, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels i

GOLDEN DAWN RITUALS Z1

administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the water

GOLDEN DAWN RITUALS Z3

f of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without h

r the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul stands near and ready to touch him. the hiereus returns to his place east of the black pillar so that the three chief officers may formulate and draw down to the candidate, by their insignia, and the influence of their symbols, the forces of the supernal triad. it is important, therefore, that at this point, they should be in these places. the candidate now stands between the pillars, bound with a rope like the mummied form of osiris, between isis and nepthys. the final consecration now takes place by the goddesses of the scales of the balance. the candidate stands for the first time during the ceremoy at the point representing the equili

person only partially initiated is neither fitted to teach nor to instruct even the outer and more ignorant in sublime knowledge. he is certain, through misunderstanding the principles, to formulate error instead of truth. closing the greater part of the closing ceremony is explained by the opening. the reverse circumambulation, however, is intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without due guard. it is not that the divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumamb

in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a guide for the ultimate attainment of the supreme initiation. 9 the symbolism and meaning of the step, signs, grip or token and the words they have this three-fold interpretation: 1. apparent meaning. 2. spiritual or mystical reference. 3. practical application. each is therefore considered under three heads. the step 1. the foo

he 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: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred sp

GOLDEN DAWN RITUALS ZAM10

alanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulatio

you can barely see your own body. be careful not to lose control as divine 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 an

GOLDEN DAWN RITUALS ZAM11

form the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the 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 t

t my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me bli

GOLDEN DAWN RITUALS ZAM14

sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform 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 \

GOLDEN DAWN RITUALS ZAM18

f the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of 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

GOLDEN DAWN RITUALS ZAM20

west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. 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 rev

ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but

mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 1

GOLDEN DAWN RITUALS ZAM24

by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief 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 h

GOLDEN DAWN RITUALS ZAM8

our elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

re to do so or not. the sexual force is one of the strongest within your magical universe. in itself, it is neither good nor evil, but like most things it will be up to you to use it wisely and not to let it control you (obsession is a very real possibility for the unwary magician. according to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the

f the most important of these squares are presented below. nemo. this square adds up to 516, the number for mika-soesa me a n i n g" t h e mi gh t y s a v i o r wi thin" also 516=129x4 where 129 is the number for moz which means "joy" furthermore, 516= 12x43 where 43 is the number for balt-za meaning "in justice" aik bkr reduces 516 and 129 to 251 12 which reduces to 3 "the son or sum of one (the supernal father) and "two (the supernal mother. this is the square of nemo, the magister templi or master of the temple. amma. this square adds to 625 which is the number for yrpoiltelokh meaning "the separation of death" also 625=25x25 where 25 is the number for besz, matter. the word amma means "cursed" mtif can mean "a visit like no other" mire can mean "a visitation of torment" and affa means"

HELENA BLAVATSKY THE KEY TO THEOSOPHY

rever. and as it is that ego which chooses the personality it will inform after each devachan, and which receives through these personalities the effects of the karmic causes produced, it is, therefore, the ego, that self, which is the "moral kernel" referred to, and embodied karma itself, that "which alone survives death" kether (heb) the crown, the highest of the ten sephiroth; the first of the supernal triad. it corresponds to the macroprosopus, vast countenance, or arikh anpin, which differentiates into chokmah and binah. krishna (sans) the most celebrated avatara of vishnu, the "savior" of the hindus and the most popular god. he is the eighth avatara, the son of devaki, and the nephew of kansa, the indian herod, who while seeking for him among the shepherds and cowherds who concealed

o each other, and of things manifest to occult powers, and discovered that all things subsist in all, fabricated a sacred science from this mutual sympathy and similarity and applied for occult purposes both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine natures into this inferior abode. magic is the science of communicating with, and directing supernal supramundane potencies, as well as commanding those of lower spheres; a practical knowledge of the hidden mysteries of nature which are known only to the few, because they are so difficult to acquire without falling into sin against the law. ancient and medieval mystics divided magic into three classes-theurgia, goetia, and natural magic. theurgia has long since been appropriated as the p

HP LOVECRAFT A DARK LORE

iselled with typical curvilinear symbols- some added since the period of my dreams. this, i realised, was my fated destination, and i turned at once through a familiar archway on my left. that i could find a clear passage up and down the incline to all the surviving levels, i had, oddly, little doubt. this vast, earth-protected pile, housing the annals of all the solar system, had been built with supernal skill and strength to last as long as that system itself. blocks of stupendous size, poised with mathematical genius and bound with cements of incredible toughness, had combined to form a mass as firm as the planet's rocky core. here, after ages more prodigious than i could sanely grasp, its buried bulk stood in all its essential contours, the vast, dust-drifted floors scarce sprinkled wi

ime had lost itself in the labyrinths behind, and around us stretched only the flowering waves of faery and the recaptured loveliness of vanished centuries- the hoary groves, the untainted pastures edged with gay autumnal blossoms, and at vast intervals the small brown farmsteads nestling amidst huge trees beneath vertical precipices of fragrant brier and meadow-grass. even the sunlight assumed a supernal glamour, as if some special atmosphere or exhalation mantled the whole region. i had seen nothing like it before save in the magic vistas that sometimes form the backgrounds of italian primitives. sodoma and leonardo conceived such expanses, but only in the distance, and through the vaultings of renaissance arcades. we were now burrowing bodily through the midst of the picture, and i seem

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

gruity with the aeon-dead region around us. a voice from other epochs belongs in a graveyard of other epochs. as it was, however, the noise shattered all our profoundly seated adjustments- all our tacit acceptance of the inner antarctic as a waste utterly and irrevocably void of every vestige of normal life. what we heard was not the fabulous note of any buried blasphemy of elder earth from whose supernal toughness an age-denied polar sun had evoked a monstrous response. instead, it was a thing so mockingly normal and so unerringly familiarized by our sea days off victoria land and our camp days at mcmurdo sound that we shuddered to think of it here, where such things ought not to be. to be brief- it was simply the raucous squawking of a penguin. the muffled sound floated from subglacial r

HP LOVECRAFT BEYOND THE WALL OF SLEEP

itanic visions, though described in a barbarous disjointed jargon, were assuredly things which only a superior or even exceptional brain could conceive how, i often asked myself, could the stolid imagination of a catskill degenerate conjure up sights whose very possession argued a lurking spark of genius? how could any backwoods dullard have gained so much as an idea of those glittering realms of supernal radiance and space about which slater ranted in his furious delirium? more and more i inclined to the belief that in the pitiful personality who cringed before me lay the disordered nucleus of something beyond my comprehension; something infinitely beyond the comprehension of my more experienced but less imaginative medical and scientific colleagues. and yet i could extract nothing defini

HP LOVECRAFT HERBERT WEST REANIMATOR

st-lamp which had to answer for a bunsen burner in this gasless edifice, when from the pitch-black room we had left there burst the most appalling and daemoniac succession of cries that either of us had ever heard. not more unutterable could have been the chaos of hellish sound if the pit itself had opened to release the agony of the damned, for in one inconceivable cacophony was centered all the supernal terror and unnatural despair of animate nature. human it could not have been- it is not in man to make such sounds- and without a thought of our late employment or its possible discovery, both west and i leaped to the nearest window like stricken animals; overturning tubes, lamp, and retorts, and vaulting madly into the starred abyss of the rural night. i think we screamed ourselves as we

HP LOVECRAFT HYPNOS

eaves with the rain beating down; the ticking of our lone clock; the fancied ticking of our watches as they rested on the dressing-table; the creaking of some swaying shutter in a remote part of the house; certain distant city noises muffled by fog and space; and, worst of all, the deep, steady, sinister breathing of my friend on the couch-a rhythmical breathing which seemed to measure moments of supernal fear and agony for his spirit as it wandered in spheres forbidden, unimagined, and hideously remote. the tension of my vigil became oppressive, and a wild train of trivial impressions and associations thronged through my almost unhinged mind. i heard a clock strike somewhere-not ours, for that was not a striking clock-and my morbid fancy found in this a new starting-point for idle wanderi

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

another form of poof that i could give, but its effect upon everybody would not be pleasant. let us be reasonable. here are some papers obviously written since 1930, and in the unmistakable style of randolph carter" he clumsily drew a long envelope from inside his loose coat and handed it to the sputtering attorney as de marigny and phillips watched with chaotic thoughts and a dawning feeling of supernal wonder "of course the handwriting is almost illegible- but remember that randolph carter now has no hands well adapted to forming human script" aspinwall looked threw the papers hurriedly, and was visibly perplexed, but he did not change his demeanor. the room was tense with excitement and nameless dread and the alien rhythm of the coffin-shaped clock had an utterly diabolic sound to de m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lly constructed their temples originally without roofs, in order that there might be no obstacle interposed by them to the descent of the god to the temple which was especially raised in his honour. he was imagined, at favourable opportunities, to descend either visibly or invisibly into his appropriate temple; and it was not to seem to exclude, but rather in every way to invite straight from the supernal regions, that the ancients left open the direct downward way to the penetralia. from this sacred point, when the god was supposed to be expected or present, every eye, even that of the high-priest, was shut out. the covered temple, or the ceiled temple, of which the chapter-house, or particular temple, with a crown, or cap, or cover, presents the small example, is the domus templi, or dom

KNOWLEDGE LECTURE FIVE

hemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 s

LAITMAN M BASIC CONCEPTS IN KABBALAH

the number of reunited souls. meanwhile, as people who work on themselves ascend spiritually, their eyes begin to open and other worlds become visible. thus, while still living in this world, they attain all the worlds. for them, the seemingly absurd language of kabbalah becomes the language of actions, thoughts, and sensations; the concepts that are opposite in our world then unite in the single supernal root. 54 c h a p t e r 9 f r o m t h e p r e fac e t o t h e z o h a r the book of zohar was concealed from the uninitiated from the day of its creation. now, the conditions have ripened for its disclosure to the public. to make the zohar accessible to every reader, we must precede it with some explanations. first, it should be noted that everything described in the zohar is an order of t

from the individual, it exists in the point of one s heart. therefore, to understand kabbalah, every generation needs its own language, suitable for the descending souls. the development of humanity is a descent of souls to this world. as they descend to our world and manifest in new bodies in every generation, the same souls develop, realize the need for the spiritual advancement, and attain the supernal knowledge, eternity, and perfection. question: how long does it take to start feeling the spiritual world? in the introduction to the study of the ten sefirot it is written that a person who studies by the genuine sources can enter the spiritual world within three to five years. this means that if one studies with the right intention, such a student crosses the barrier between this world

LAITMAN M FROM CHAOS TO HARMONY

crucial factor in increasing the awareness of humankind s escalating crisis and the need for a comprehensive resolution. although our current problems may be prompting us to change, there is more to it than that. when we build a correct attitude toward society, we are gradually admitted into a whole new level of existence, superior to anything we ve known before. it is a higher form of existence, supernal, a sensation of nature s wholeness and perfection. now, after numerous generations of evolution, we have accumulated sufficient experience to understand where nature s evolutionary law is leading us. the picture we will gradually present to the reader is founded on principles from the ancient wisdom of kabbalah, along with contemporary science s latest disforeword 23 coveries. this book i

y surface within. this allows us to perceive how all the phases are joined in wondrous harmony, how they are interdependent, and how they affect one another. thus, one completes the evolutionary circle and no longer sees a beginning or an end in times, in places, or in processes, since one discovers that everything preexists in nature s plan. attaining nature s thought transcends us to exist at a supernal level, and grants us wholeness, eternity, and unbound pleasure. our world is not where our bodies are, it is where our selves are. if we perceive a reality of eternity, sublimity, and perfection, this is where we are. attaining nature s thought does not end with having a better feeling, but with having a sense of eternity and wholeness, as does nature itself. only in that state, the state

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed by fire, the mountain-born goddess parvati [shiva s consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she herself, abiding in yoga, enters the body of the trident-wielding god. quitting his tandava dance as he pleases, the blessed pinaka-bearer [shiva] whose nature is light burns up the orb of the egg of brahma [i.e, the manifested cosmos. then, while the gods brahma, vishnu and the pinaka-bearer alone remain, the ear

LIBER CCCXXXV ADONIS

er, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summons from the wild witchery his woman.s, that shaft of shattering truth shall splinter the pine of his soul.s winter. then do thou following cry once his name; as from eclipse the sun.s supernal splendour springs, his sight shall leap to light. psyche. shall leap to light! master, this wisdom how repay? hermes. i am sworn unto thy father.nay! weep not and kneel not! see, mine art [the two other handmaidens are seen standing by their fellow] hath wrought such wonder in thine heart that.look! psyche. ah! pistis, elpis! how are you here? you were not with me now! you fled me. charis

LIBER CORDIS CINCTI SERPENTE

k pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. 63. they that ever desired thee shall obtain thee, even at the end of their desire. 64. glorious, glorious, glorious art thou, o my lover supernal, o self of myself. 65. for i have found thee alike in the me and the thee; there is no difference, o my beautiful, my desirable one! in the one and the many have i found thee; yea, i have found thee. 16 iv 1. o crystal heart! i the serpent clasp thee; i drive home mine head into the central core of thee, o god my beloved. 2. even as on the resounding wind-swept heights of mitylene some go

us one, my gazelle, my beautiful, my boy, let us fill up the pillar of the infinite with an infinite kiss! 31. so that the stable was shaken and the unstable became still. 32. they that beheld it cried with a formidable affright: the end of things is come upon us. 33. and it was even so. 34. also i was in the spirit vision and beheld a parricidal pomp of atheists, coupled by two and by two in the supernal ecstasy of the stars. they did laugh and rejoice exceedingly, being clad in purple robes and drunken with purple wine, and their whole soul was one purple flower-flame of holiness. 35. they beheld not god; they beheld not the image of god; therefore were they arisen to the palace of the splendour ineffable. a sharp sword smote out before them, and the worm hope writhed in its death-agony

LIBER DCCCLX JOHN ST

in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together

instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome; to meet him is the proof of having strayed. the key fits the door perfectly; but he who

strong. at reception behold! the sigil of the supreme order itself in a blaze of glory not to be spoken of. and the half-seen symbol of my lord adonai therewith as a mighty angel glittering with infinite light. according to the the ritual, o.m. withdrew himself from the vision; the vision of the universe, a whirling abyss of coruscating suns in all the colours, yet informed and dominated by that supernal brilliance. yet o.m. refused the vision; and a conflict began and was waged through many ages.so it seemed. and now all the enemies of o.m. banded themselves against him. the petty affairs of the day; even the irritations of his body, the emotions of him, the plans of him, worry about the record and the ritual and.o! everything!.then, too, the thoughts which are closer yet to the great en

was planned for general publication in vol. iii of the equinox; it was first generally published in a volume called the holy books (dallas: sangreal, 1969, bound up with liber vii and liber lxv, and again in equinox iii (9] liber dccclx 112 ararita will be issued by the a a in due course..ed] i also demanded of mine angel the writing upon the lamen of silver; a writing of the veritable elixir and supernal dew. and it was granted unto me. then subtly, easily, simply, imperceptibly gliding, i passed away into nothing. and i was wrapped in the black brilliance of my lord, that interpenetrated me in every part, fusing its light with my darkness, and leaving there no darkness, but pure light. also i beheld my lord in a figure and i felt the interior trembling kindle itself into a kiss.and i per

LIBER LIBERI VEL LAPIDIS LAZULI

have thrown a million flowers from the basket of the beyond at thy feet, i have annointed thee and thy staff with oil and blood and kisses. 45. i have kindled thy marble into life.ay! into death. 46. i have been smitten with the reek of thy mouth, that drinketh never wine but life. 47. how the dew of the universe whitens the lips! svb figvra vii 5 48. ah! trickling flow of the stars of the mother supernal, begone! 49. i am she that should come, the virgin of all men. 50. i am a boy before thee, o thou satyr god. 51. thou wilt inflict the punishment of pleasure.now! now! now! 52. io pan! io pan! i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the

LIBER LVII

s by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the el

before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [th

ine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh em

ference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets .he who can rightly pronounce it, cause

s the father, so does hwhy reveal hyha. and ynda is the queen .by whom alone tetragrammaton can be grasped. whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the uppermost point of the letter yod, y, is said to refer to kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or .the supernal he. to 24 [samael is various glossed as .poison of god. or .blind god. in some of the gnostic texts found at nag hammadi, samael is identified with the demiurge. t.s] 25 [by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (possibly along the lines of .you can prove anything with gematria if you try hard e

ssed as .poison of god. or .blind god. in some of the gnostic texts found at nag hammadi, samael is identified with the demiurge. t.s] 25 [by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of holies. draw your own conclusions (possibly along the lines of .you can prove anything with gematria if you try hard enough. t.s] on the qabalah 17 binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the .inferior he. to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth.s .kabbala denudata. and study for themselves.26 it should not prove easy; frater

, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yogi; for the qabalis

12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth

LIBER LXXVIII

pposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the pa

LIBER MMCMXI NOTE ON GENESIS

entral will, b, thoth, in the heart of the universe (as* vide sepher yetzirah for this division of the holy sephiroth into a hexad and a tetrad. liber mmcmxi 12 in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are am, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria lya= force: might: power: lawag, divine majesty: and blja= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= h, mother supernal once again.and in its geometric symbol the pentagram.the star of unconquered will. add the ne

on. and this also reads \y, the great sea, ta, alpha and omega, or essence. add the next two, so that the six central letters are obtained; and we read hta\yh, which signifies \yh, swollen, extended, or expanded; and hence thou (i.e, god, ateh, the all) in extension. but by metathesis of these six letters is obtained tma hyh .truth was. as if affirming solemnly the presence in the creation of the supernal truth. now let us take the first and last letters of the verse and .cast into the midst thereof the fire of the sun..i.e, w (6 .the seal of creation .and we have wb, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, th

that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t

e, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol

LOGOMACHY OF ZOS

q being a segment of an undetermined and extensive arch. forms obtain additives by dimensional differentia and orientations of objects perceived. the quintessence of monotony: all things alike and equal..q' h* 5 %d !5..q. 5#"d 2. mind( 5! 6 e..1 u. 2 w@ s..q #5# 7 nature teaches equal significance of all things: the blade of grass, the dead god or a live sow, all are of the same earthly worth. of supernal value is your service of remaking self in unlikenesses of yourself. the unjustly injured are not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. this does not preclude other kinds of deterrents if necessary. if you must murder, seek the murderers; meet evil with evil, even unto yourself. ego: a contra-ref

it would long ago have embraced equity. dreams are a patchwork of hopes and fears seeking realization in imaginative reality. often now the best conative. man is a potentiality of anything becoming actuality. the least and the greatest. seek thy way through that which is, into that which you desire or think it should be, for the day of great mutation is always at hand. for the chosen. there is a supernal prolepsis given to those who sublimate their desire towards beauty as final pragmatism. there are many ultimates but all sublimate into auto-ego. i..1 2 z 'w"d..1 2 @f65: o 2 p "d, 5..q become its own laughing poltergeist c wisdom is a stasis, knowledge is ever-reforming, changing, never completing. what am i? i am all i have remembered summarized as form, for i was once allness and absol

e in harmony. in addition to merely immediate futilities, knowledge aids our ability to conceive desirous abstractions and ideals, to seek development from the contiguous and to join experience with old memory. the only mediator of the soul is automatic anoesis "i am i" only if "you are you. will be a new apperception. being more dependent on instinctivism, inspiration, etc, as emanating from the supernal, needs no knowledge to shape it until its final development. the sense of identity is stimulated by contrasts, because the more undifferentiated the less possible is self-realization. all things appear ephemeral except ego. our spontaneous tribute to continuity. our contact with the soul recedes by articulation: the phraseology of the soul is not ours, but some baffling simplicity of para

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ear. i am going to suggest that the "key" to understanding the royal arch is the kabbalistic tree of life. figure 22 shows the tree of life superimposed on the diagram of the chapter; and it seems to fit very nicely. on the central column we see the sojourners at malkhut, the candidate at yesod, the volume of the sacred law at tiferet, the pedestal at daat, and the three principal officers at the supernal sefirot. now, consider this situation on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we would expect to find him at the yesod of beriah, and that is exactly where he is located as a candidate in the chapter. kneeling at yeso

MEANING OF MASONRY

nd radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and harmonized his triple nature of body, soul and spirit, he also wears, on attaining mastership, the triple tau; which comprises the form of a level, but is also the hebrew form

ciple comes to self-consciousness in him. the glory of the lord is revealed to and in him, and all his flesh sees it. so far as it is possible for symbolic ceremonial to portray it this consummation is represented by the restoration to light and the revelation that then meets the candidate's gaze. his condition differs now from any that has preceded it. it is not merely one of illumination by the supernal light. it is one of identification with it. he and it have become one, as a white-hot iron is indistinguishable from the furnace-flame engulfing it. at the outset of his masonic quest the predominant wish of his heart was light. the impulse was not his own; it was that of the light itself--the primal light of light, the divine substantial word--seeking self-development in him. consciousne

understanding alone, to rise into unclouded perception of their formless prototypes and" see the nameless of the hundred names" get knowledge, get wisdom; but with all thy meaning gettings, get understanding" exclaims the old teacher, in a counsel that may well be commended to the masonic fraternity to-day, which so little understands its own system. but understanding depends upon the gift of the supernal light, which gift in turn depends upon the ardour of our desire for it. if wisdom to-day is widowed, all masons are actually or potentially the widow's sons, and she will be justified of her children who seek her out and who labour for her as for hid treasure. it remains with the craft itself whether it shall enter upon its own heritage as a lineal successor of the ancient mysteries and w

MORALS AND DOGMA

built many of their temples in the form of a cross, as the ruins still remaining clearly show, and particularly the ancient druidical temple at classerniss in the island of lewis in scotland. the circle is of 12 stones. on each of the sides, east, west, and south, are three. in the centre was the image of the deity; and on the north an avenue of twice nineteen stones, and one at the entrance. the supernal pagoda at benares is in the form of a cross; and the druidical subterranean grotto at new grange in ireland. the statue of osiris at rome had the same emblem. isis and ceres also bore it; and the caverns of initiation were constructed in that shape with a pyramid over the _sacellum. crosses were cut in the stones of the temple of serapis in alexandria; and many tau crosses are to be seen

reserves, and governs all things; the rays of the divinity, whereby all things are illumined and manifested; the forms and ideas and species, out whereof all things issue forth; the souls and potencies, whereby essence, life, and movement are given to all things; the standard of times, whereby all things are measured; the incorporeal spaces which, in themselves, hold and inclose the universe; the supernal monads to which all manifolds are referred, and through them to the one and simple; and finally the formal perfections, flowing forth from and still connected with the one eminent limitless perfection, are the causes of all dependent perfections, and so illuminate the elementary intelligences, not adjoined to matter, and the intellectual souls, and the celestial, elemental and element-pro

r, spelled, is, y-o-d. vau [which represents 6] and daleth [4] are 10; like yod, their principle. yod, says the _siphra de zeniutha, is the symbol of wisdom and of the father. the principle called father, says the _idra suta, is comprehended in yod, which flows downward from the holy influence, wherefore yod is the most occult of all the letters; for he is the beginning and end of all things. the supernal wisdom is yod; and all things are included in yod, who is therefore called father of fathers, or the generator of the universal. the principle of all things is called the house of all things: wherefore yod is the beginning and end of all things; as it is written"_thou hast made all things in wisdom" for the all is termed wisdom; and in it the all is contained; and the summary of all thing

ng and end of all things; as it is written"_thou hast made all things in wisdom" for the all is termed wisdom; and in it the all is contained; and the summary of all things is the holy name. yod, says the _siphra de zeniutha, signifying the father, approaches the letter he, which is the mother; and by the combination of these two is denoted that luminous influence wherewith binah is imbued by the supernal wisdom. in the name [hebrew, says the same, are included the father, mother, and microprosopos, their issue. he, impregnated by vau, produced microprosopos, or seir anpin. wisdom, hakemah, is the principle of all things: it is the father of fathers, and in it are the beginning and end of all things. microprosopos, the second universal, is the issue of wisdom, the father, and binah, the mo

isdom, the father, and binah, the mother, and is composed of the six numerations, geburah, gedulah, and tephareth, netsach, hod, and yesod; is represented under the form of a man, and said to have at first occupied the place afterward filled by the world briah [of creation, but afterward to have been raised to the aziluthic sphere, and received wisdom, intelligence, and cognition [daath] from the supernal wisdom and intellectuality. vau, in the tri-literal word, denotes these six members of microprosopos. for this latter is formed after the fashion of macroprosopos, but without kether, the will, which remains in the first prototype or universal; though invested with a portion of the divine intellectual power and capacity. the first universal does not use the first person, and is called in

cation. before the institution of equilibrium, face was not toward face: microprosopos and his wife issuing forth back to back, and yet cohering. so above; before the prior adam was conformed into male and female, and the state of equilibrium established, the father and mother were not face to face. for the father denotes the most perfect love; and the mother the most perfect rigor. and the seven supernal sons who proceeded from her, from binah, who brought forth seven, were all most perfect rigors, having no connection with a root in the most holy ancient; that is, they were all _dead, destroyed, shattered; but they were placed in equilibrium, in the equipoise of the occult wisdom, when it was conformed into male and female, rigor and love, and they were then restored, and there was given

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

essage. the meaning they convey (either as single letters or when combined into words and sentences) is the glight h inside them. however, there is also residual, subliminal meaning to the letters that originates from the source of the vessels in tohu. this is alluded to in the torah scroll by the crowns affixed to certain letters. the next verse, gg-d said, elet there be light, f h refers to the supernal chesed, i.e, the eighth king, hadar, through whom [the other seven kings] were rectified. as we have explained previously, the world of tohu was characterized by an overemphasis on strict judgement; this was rectified by introducing love and empathy into the fabric of creation. this resulted in the world of tikun, the rectified version of tohu in which all the sefirot could relate to each

ered h over [the level referred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 72 and 216. after the shattering [of the vessels, the 63-name coupled with the 72-name above, and produced the new 45-name, which issued from the supernal forehead [of adam kadmon, and it was the principle that rectified [reality, as stated above. this is indicated by the phrase, gand g-d said, elet there be light, f h[ gthe light h] referring to [the light of] the 45-name that rectified [reality. 1 psalms 53:4. the arizal on parashat bereishit (2) 19 g cand there was light h refers to the actual rectification, which occurred during the sev

ll flesh had wasted its way on the earth. h this immediately evokes the story of judah fs son onan, where we are told that gwhen he engaged in marital relations with his [dead] brother fs wife, he wasted it on the earth, in order not to give seed to his brother. h3 the verse describing the state of the earth before the flood thus indicates that wasting seed was rampant. gthe earth h refers to the supernal gearth, h [which was destroyed] and in what did its destruction consist? gthat all flesh had destroyed c h i.e, that the supernal yesod, which is termed gall, h had gdestroyed its way on the earth, h and not in nukva. gearth h is an appellation for nukva/malchut, which receives the seed of z feir anpin and develops into fruition and expression. in the verse, gto you, o g-d, is the greatne

nceptualization of sexuality is subordinated to the g-d-implanted nature of male-female gmating h instincts necessary for the survival of the species. still, from the way things operate on an animal-physical level we can deduce, especially with the help of the torah fs insights, the way things are supposed to work spiritually) when abraham was born, there started to be above an arousal toward the supernal coupling [of z feir anpin and nukva. this is why he was named abram, for this name alludes to the coupling of yesod of z feir anpin, known as the glimb h [eiver] with the yesod of its nukva, known as the final mem. as the midrash relates, abraham was blessed from a very young age with the ability to see through the sham of idolatry that was prevalent in his time, and with a concomitant ur

m of z feir anpin and nukva. abram is spelled alef-veit-reish-mem. the first three letters spell the word for glimb, h and the last letter is a final mem. the glimb h refers to the male sexual organ, which corresponds to the yesod of z feir anpin, and the final, closed mem refers to the virginal female sexual organ. abram fs name thus alluded to the union of these two principles. nonetheless, the supernal coupling did not actually occur until abraham went to the land of israel; only then was he able to effect the supernal coupling. this, of course, is because the spiritual nature of the land of israel is conducive to g-d consciousness, and abraham was only able to achieve the level of consciousness required to influence the dynamics of the partzufim once he was there. this is the mystical

, isaac, jacob, and joseph, for they are all connected. know that abraham personifies the attribute of chesed, which is signified by the divine name kel, this being the mystical meaning of the verse, gthe chesed of g-d [kel] is all day long, h5 as is known. the fact that the name of g-d used in this verse is kel indicates the association of this name with chesed. now, there are 8 names kel in the supernal faces of arich anpin. all of these are contained within the name abraham, whose numerical value is 248, the numerical value of these 8 names. 5 psalms 52:3. the arizal on parashat lech lecha 64 kel: alef-lamed= 31. 31 x 8= 248. abraham: alef-beit-reish-hei-mem= 1+ 2 +200+ 5+ 40= 248. to wit: it is known that the first rectification of the thirteen rectifications of the beard [of arich anp

e (the word for gthe nature h.hateva.having the same numerical value as the name elokim, 86. in the absence of this union, z feir anpin is exposed to false union with the powers of evil. the kings and the evil [they personified] were thus sucking their plenty [from abraham/z feir anpin, and there was no war between them. but when abraham went to the land of israel.which was in order to arouse the supernal union between z feir anpin and nukva, the latter manifest as the land, as we have said.expanded consciousness entered [z feir anpin, and lot, i.e, this evil, separated from him, as it is written, gseparate now from upon me. h8 this was after abraham returned from a temporary sojourn in egypt; he and lot possessed too many herds and flocks to stay together. it does not say, gfrom me h [mi

alled gthe 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 pr

lly preceded by an untranslated particle, et, spelled alef-tav. inasmuch as malchut (nukva) is the means of expression, i.e, thought, speech, and action, it encompasses the entire language of expression. these are the gletters h of thought, the letters of speech, and the gletters h of action. nukva is the lower gmother, h the source of the world below it. the word gmother h [itself] refers to the supernal gmother h [ima. it thus appears that there is a situation in which ima is gdivorced h from abba. how then, can the zohar insist that their union is continuous? the answer is that there are two types of coupling, one external and one internal. the external one is never lacking and requires no arousal from below, and exists in order to sustain all the worlds. as our sages state, g[marital r

e maharal of prague (gur aryeh, abraham consulted with his friends in order to demonstrate that even if they counseled him against fulfilling g-d fs command he would do it anyway, and to demonstrate that he was fulfilling g-d fs command with full awareness of what he was doing, not impetuously. the arizal on parashat lech lecha 88 as long as abraham was uncircumcised, he could not couple, for the supernal chesed that is revealed in the mouth of ima withdraws when it reaches the foreskin [mam-re] therefore advised him to circumcise himself. the mouth of ima signifies malchut of ima, the expression of the intellect as it passes from ima to z feir anpin. if the chesed issuing from ima to z feir anpin encounters a foreskin, a blockage, in the yesod of z feir anpin, it recedes back into ima. z

s havayah, giving a numerical value of 130. 5 x 26= 130. when these names havayah, whose numerical value is 130, are joined with and spread through z feir anpin, who expresses the name havayah spelled out to equal 45, the sum is 175, the number of years in abraham fs life. however, the origin of these 175 [years] in particular is as follows. as we have already explained, abraham originates in the supernal face [of arich anpin, which shines forth 370 lights. therefore, when these five states of chesed spread through the yesod of z feir anpin, they make joseph gof good form and good appearance, h2 due to the beauty of the supernal face of arich anpin, the source of the five states of chesed. jacob personified z feir anpin; his son joseph personified yesod of z feir anpin. in this context, ab

ue of the spelling out of the name kel is also 184 [plus the kolel, i.e, 185. the spelling out of kel (alef-lamed) is: alef-lamed-pei lamed-mem-dalet (1+ 30+ 80 (30+ 40+ 4= 185. we thus see how from the backs of these two names [havayah] are derived these two names kel. now, the numerical value of two times the spelling out of the name kel will be 370. these are the 370 lights that shine from the supernal face [of arich anpin. 2 x 185= 370. let us now return to our derivation of the 175 years of abraham fs life. when these two names havayah that are manifest on the supernal face [of arich anpin] are transformed [using atbash, they produce the letter-combinations mem-tzadik-pei-tzadik twice. atbash, as we have explained, is one of several letter-substitution algorithms used in kabbalah. in

tral realm of evil (kelipat nogah, the gglowing shell h. and chashmal is an allusion to gthe light of the face of g-d, h mentioned in the zohar.9 the hebrew for glight of the face of g-d h is or penei kel. this is spelled: alef-vav-reish pei-nun-yud alef-lamed (1+ 6+ 200 (80+ 50+ 10 (1+ 30= 378. its numerical value is the equal to that of chashmal. for [chashmal] is the light [shining out] of the supernal face [of arich anpin, drawn down through the two names kel spelled out as mentioned above. this is the mystical meaning of gthe light of the face of g-d. h now, the numerical value [of chashmal] is the same as that of 6 times the name havayah spelled out to equal 63. 6 x 63= 378. thus, the 370 lights are derived from the name havayah spelled out to equal 63, the numerical value of the reg

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

infinite vitality of their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given

e word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the

of enlightenment, this interior self, osiris glorified through trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience- involved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom

seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willing return of the aspirant himsel

s, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triang

by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden dawn. they form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of the light. and the place of the cross above the triangle suggests not the domination of the sacred spirit, but its equilibriation and harmony in the heart of man. despite the f

nd harmony prevailed both within and without by right of heritage rather than through personal labour. the diagram appears in the water grade of practicus, since water is a fitting representation of this placid peace. at the summit of the diagram stands the apocalyptic woman clothed with the sun of glory, crowned with the twelve stars, and the moon lying at her feet. her symbolism pertains to the supernal essence of mind, representing thus the type and symbol of the glittering augoeides, the neschamah. introduction 33 speaking of an analogous psychological conception in his commentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life that strives after superhuman, shining heights" at the base of the tree stands eve, the neph

first impetus to perform the great work, even as it comprises the motive first to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we o

birth, life, death, resurrection <131> the fylfot cross the 17 squares out of a square of lesser squares, refer to the sun in the twelve signs of the zodiac and the four elements: this form of the caduceus of hermes is that of the three mother letters placed on one another thus: the caduceus has another meaning on the tree of life. the upper part wings touch chokmah and binah: these are the three supernal. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and p geburah <132> the meaning of luna on the tree of life is thus: in its increase it embraces the side of mercy; in its decrease the side of severity, and at the full, it reflects the sun of tiphareth <133> meditation let the theoricus practise the moon breath, while saying mentally the word aum (

foundation of the cosmic elements and of the material world. luna acting through saturn upon the elements <144> the garden of eden before the fall this diagram is described in the practicus ritual. it shows in a glyph the teaching proper to the practicus on entering the sephirah hod which he has reached by the paths of shin and resh from malkuth and yesod respectively. at the summit are the three supernal sephiroth summed up into one-aima elohim, the mother supernal-the woman of the apocalypse (chap. 12) clothed with the sun, the moon under her feet, and on her head the crown of twelve stars. it is written 'so the name jehovah is joined to the name elohim, for jehovah planted a garden eastward in eden' from the three supernals follow the other sephiroth of the tree of life. below the tree

he world or assiah or shells, represented by the coiled up dragon with seven heads and ten horns-being the seven infernal palaces and the ten averse sephiroth (these are described in the text of the rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the mean

ragon rose into the seven lower sephiroth, even up to daath at the feet of aima elohirn. thus were the four rivers of eden desecrated and the dragon mouth gave forth the infernal waters in daath-and this is leviathan, the piercing and crooked serpent. but tetragrammaton elohim placed the four letters yhvh of the name and the flaming sword of the ten sephiroth between the devastated garden and the supernal eden, that this should not be involved in the fall of adam. and it became necessary that a second adam should arise to <151> restore the system, and thus, as adam had been spread on the cross of the four rivers, so the second adam should be crucified on the infernal rivers of the four armed cross of death-yet to do this he must descend into the lowest, even malkuth the earth, and be born

balistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n the supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to yod and the sephira chokmah

REGARDIE TALISMANS

e tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so which will express and formalize my basic intention. instead of selecting a verse from the bible as previously might have been the case, i am reminded of two separate verses wh

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

le is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark, that bell ringing.angels sweet singing,proud o'er death he reignsconq'ring all ills and painshis will, all-powerful,griefs that are sorrowfulshrink to the shades of nightfade before hermes' light.the mystery endeth here,man hath no mortal fear.life now is eternal,and the spirit supernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and

ROBERT KIRK WALKER BETWEEN WORLDS

involuntary transfer of negative energy. page 47. the true solution. seems. to be as follows. kirk summarizes his own ideal statement on the second sight, in what was for him, perhaps, a very important declaration, http//www.dreampower.com/kirk_wbw/pg_112.htm (1 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds(pages 112-121) commentary 113 figure 8. the power of seven: showing the supernal or divine trinity commentary 114 that the communion between the worlds was a proof against atheism and materialism. page 48 nor does the ceasing of the visions, upon the seer's transmigration into foreign kingdoms make his lordship's conjecture. a whit more probable. what follows is a careful presentation the theory of guardian beings on a regional or national scale, not in any childish p

RUBY TABLET OF SET

ers, and woodman, assumed the positions of visible secret chiefs, operating for the invisible secret chiefs, the (8=[3] and higher] of the third order a ca. 1894 document has this to say: the highest of all in this ancient scheme are the great rulers of the whole system, who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded to the profane and to all other but the chiefs of the adepts; in a case of a vacancy in this order the chief, most learned and most famous adept obtains by decree the well-earned reward.(3) while this may have initially satisfied a need for the presence of the unapproachable, one is left to wonder how a vacancy could come about among exalted beings

matter, of physical creation. binah is also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of activity, a negative quality, but rather a positive inactivity, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. sple

SALMANRUSHDIE THESATANICVERSES

through the gate, his films ground to a halt, and the lamp-heat of the malfunctioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway between the mortal and the divine? more than halfway, many would have argued, for gibreel had spent the greater part of his unique career incarnating, with absolute conviction, the countless deities of the subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religio

fidence man, always a confidence man: it was what mimi mamoulian would no doubt have described as a beautiful sting. penetrating the heart of american religiosity, pleading to be saved "when you sell your soul you can't expect to buy back cheap- billy had banked, the investigators alleged "six figure sums. the world community of the faithful longed, in the late 1980s, for _direct contact with the supernal, and billy, claiming to have raised (and therefore to need rescuing from) infernal fiends, was on to a winner, especially as the devil he offered was so democratically responsive to the dictates of the almighty dollar. what billy offered the west side matrons in return for their fat cheques was verification: yes, there is a devil; i've seen him with my own eyes- god, it was frightful- and

SATANIC RITUALS

ws of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes ceremony in standard manner] the seventh satanic statement das tierdrama should the subduing talisman, the cross, brea

SCHEM HA MEPHORESH

the esoteric librchshem ha-mephoresch the 72 fold name this refers to the seventy two names of the expounded name yhvh. four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the nam

SEPHER HA BAHIR

keep all the commandments that are included in it. what is the meaning of my torahs? this teaches us that he knew and kept even the decisions (horah) and discussions that are taught on high. 193. and what is the meaning of the verse (genesis 49:24, from there is the shepherd, the rock of israel. from there is nourished the rock of israel. what is the meaning of from there? we say that this is the supernal righteous one (tzadik. what is it? it is [the precious stone called] socheret. and the stone that is below it is called dar. and what are the rays mentioned in the verse (habakkuk 3:4, he has rays from his hand? these are the five fingers of the right hand. the bahir 53 section v mysteries of the soul 194. rabbi rahumai said: this i received [from the tradition. when moses wanted to know

SEPHER YETZIRAH WESTCOTT

this is verse 4 of psalm civ. 28. here follow the permutations of the name ihv, which is the tetragrammaton--jehovah, without the second or final heh: ihv is a trigrammaton, and is more suitable to the third or yetziratic plane. hvi is the imperative form of the verb to be, meaning be thou; hiv is the infinitive; and vih is future. in ihv note that yod corresponds to the father; heh to binah, the supernal mother; and vau to the microprosopus--son. 29. note the subdivision of the decad into the tetrad--four elements; and the hexad--six dimensions of space. chapter 2 this chapter consists of philosophic remarks on the twenty-two sounds and letters of the hebrew alphabet, and hence connected with the air by speech, and it points out the uses of those letters to form words--the signs of ideas

SIFRA DETZNIYUTHA

itations from the torah, the writings and the prophets with the zoharic commentary. to avoid confusion, the torah quotes will be penned in bold italic, the writings and prophets will be just bold, and the commentary in regular type. preface the hooks and their pillars shall be made of silver.1 said rabbi yitza aq: i presume that the hooks of the pillars symbolize all those who are attached to the supernal unifying pillars, and that all those who are below depend on them. what is the significance of the word vavim ,yvv? six within six, all united and nourished by the circle2 that is set over them. and we have learned in the sifra detzniyutha this dictum: the supernal vav v and the inferior vav v, all comprehended in one meaning and one name, having one and the same significance. now, what i

be. the hidden within the hidden13 is formed and found in: 1) one skull,14 2) filled with the dew of bdellium, 3) an envelope of clear and concealing air,15 4) those that are pure wool are hanging even balanced,16 5) the will of all wills17 that is revealed with the prayers of those below, 6) the open eye18 that does not slumber but watches constantly, the eye below is by means of the eye of the supernal radiance, 7) the openings of the hollow pillar,19 from whence his spirit20 rushes forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said

heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is adorned with the breath of the openings of the hollow pillar, which comes forth in order to animate. the superior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in orde

ne, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the supernal yod y, and with him not is associated; not ascends in this, and not is in this sign; when the son75 is revealed, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. woe when this is removed and they76 are manifested, they are

when yv d d vy departs from h a a h, o d d i, it is written: the nakedness of your mother is not; she will be uncovered, your mother is that-not; her nakedness will be uncovered.92 she is your mother, surely, for understanding (hnyb, binah) you shall call mother..93 10 chapter three nine precious formations were given over to the beard. whatever is hidden, and is manifested as not, is found to be supernal and precious, thus the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen as not. 4) the cheeks are covered from this side and from that side. 5) among them are visible apples red like a rose. 6) i

rth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. the twenty-two letters are formed in their colors. therefore he who sees in his dream that he holds the beard of a supernal person in his hand- he is at peace with his master. his enemies will be subjected to him, especially with regard to the superior beard that radiates into the lower one. for the superior one is called abundant kindness,98 whereas in the small one, it is simply kindness,99 though when light is required, it will radiate, and it is called abundant kindness. and elohim said the waters will swa

rth living-being according to its kind, cattle and every creeping thing.108 this is that which is written adam and cattle you help, lord hvhy.109 one (dxa, echad) is found in the principle of the other. cattle in the principle of adam. adam who brings an offering to the lord hvhy from the cattle.110 because animals are included in the general principle of adam. when adam of below descended in the supernal form, there were found two spirits, from two sides, for adam includes both right and left, of the right, the neshamah (hmsn),111 of the left, the nefesh chayah (hyx spn).112 when adam sinned, the left side did expand. and those that are the form of not were expanded, when these became attached, the one in the other, they give birth like unto that living-being that gives birth unto many at

s written: and from there it was parted. they were in the earth in those days. but not afterwards. when yehoshua came. and the sons of elohim were hidden,144 when solomon came, and the daughters of adam were contained.145 thus it is written: and the delights of reading tvlnit (not reading tonlym ,ylnit. 17 the sons of adam that were cast out, from these were other spirits of not, contained in the supernal wisdom, thus it is written: and the lord hvhy gave wisdom to solomon.146 and it is written: and he was wise unto all of adam..147 from it-was-named, that he was benefited, not is contained in adam. and the lord hvhy gave wisdom the heh h above. and he was wise from that he became wise below. they are the mighty ones that are of eternity..148 the eternity of above. the men of the name. the

dividual sefirah. 7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8 the primordial kings are the unmanifest sefiroth in the alef worlds, which are witness states of vast face. 9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, indicating the action described is in the world of creation (b riyah. the yod y corresponds to world of emanation, upper heh h to the world of creation, the vav v to the world of formation, and the lower heh h to the world of making. 13 hidd

THE MAGICIAN S KABBALAH

plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis point which emits a series of hypostases or worlds, which are usually arranged in lin

kmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the sta

e cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water, this represents binah, the formative aspect of the creative process. the water then forms tides and eddies, and moves within a defined area. the bubbles formed in th

the da'ath, the non-sephiroth formed of the interaction between chockmah and binah. the water fills the well of the hands, then bursts forth between the gap of the wrists, the "abyss, and into the sink or bath (manifestation. thus binah shapes, and is, in a sense, manifestation, and contains the influx of chockmah and kether, before transmitting the influence into manifest existence. although the supernal triad can be seen as a historic cosmological model, detailing the birth of the universe, it is important also to recall that the tree is an immanent model of the current, ongoing process of manifestation, and hence binah is shaping reality always now, as the source of archetypes. binah is the indivisible template of all things, and hence is the source of all forms, of which names are a sy

THE MIDDLE PILLAR

close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex instinct itself. the jungian concept of the unconscious might be the appropriate term for this side of life, as is held by the freudian school, whereas the much abused word superconscious would be distinctly descriptive of the supernal sephiroth of the yechidah, chiah, and neshamahl6 corresponding to the jungian unconscious. the tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang

of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be on a higher level than the rest of the sephiroth. 14. from the voice of the silence by h. p. blavatsky. 15. to clanfy, the ninth sephirah is yesod, to which the nephesh is attributed. 16. to clar, the supernal sephiroth are kether, chokmah, and binah, to which the yechidah, chiah, and neshamah are attributed. 17. there is another part of the soullpsyche that is sometimes overlooked. this is the g'uph. centered in malkuth, the g'uph is closely tied to the physical body and the total range of all psychophysical functions. it is a low level of the subconscious that communicates with the brain abou

perfect level of the self. the yechidah is the supreme undifferentiated quality of mind that is pure, unexpanded consciousness. it simply is "i am that i am" the chiah or life force, located in chokmah, is the highest active principle in the human soul. it is our divine will, our inquisitive urge to become more than human. symbolized by the masculine soul image of the animus, or the figure of the supernal father, the chah is the source of our powers of action. the sub-division of the 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

s 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, and how it c

and kabedh (712 "to honor" the twenty-sixth path of the sepher yetzirah is attributed to the tarot card of "the devil" to which is assigned the powers of material force and generation. thirteen multiplied by three is thrty-nine, the value of yhvh achad('tilt4 71;t7) or "yhvh is one" thuteen multiplied by four is fifty-two, the number of yhvh spelled 0ut.19 it is also the value of aima (kt37k, the supernal mother and ben (11, the reconciling son. finally, thirteen multiplied by five (the number of gnes that comprise the pentagon) is sixty-five, the number associated with adonai (737k. it is also the number formed by the latin letters for "lightu-lvx (l= 50, v= 5, x= 10. the whole of the figure can be described as a sigil of the name of adonai or the light of lvx. the pentagram 189 sixty-fiv

em gi bu oh or yhvh eloah ve-daath n i n 5 i rn p n yod he vav he eh lo oh ah ve-dd aa ath yhvh tzabaoth e l o h tzabaoth i n x 2 n i n w 5 v a x 2 h i n yhvh tzbbahohth ehloheeeem tzbbahohoth shaddai el chai adonai ha aretz 7 5 7 9 n 7 j 9 n n i y sha da ee eh ll cha ee ah do na ee ha ah re etz figure 20: the musical qabalah: divine names. glossary abyss: a chasm or gulf whch separates the three supernal sephiroth from the rest of the spheres on the tree of life. considered a division between the noumenal and the phenomenal. adonai: hebrew word for "lord" associated with the south in the lbrp. adonai ha-aretz: hebrew phrase for "lord of earth" divine name associated with malkuth in the exercise of the middle pillar. adonai melekh: hebrew phrase for "lord and king" associated with earth an

ght. superconscious: according to assagioli, the higher unconscious or transpersonal level of consciousness whch contains hgher intuitions, inspirations, latent psychc functions, and spiritual energies. super-ego: according to freud, an unconscious part of the psyche which is created by the internalization of moral standards taken from parents and society. 262 0 theb alancbee tweemni nda nd magic supernal: celestial or heavenly. in qabalah it refers to the three highest sephiroth on the tree of life which are often called the supernal triad. sushumna: the primary nadi which starts at the base of the spine and runs to the top of the cranium. sushupti: the second world of consciousness according to hindu tradition. the causal world. sutra: the sanskrit word for "thread" buddhist or hindu scr

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

ve at least one poor victim to sate his vile carnalities on. lust and indolence are the parents of marriage and law, but not even the menials of freedom and free love. we clung still closer, till the soul ran through body to body, twined like sunny snakes, sinlessly knowing we were man and wife *alice, an adultery, vol. ii, p. 73. alice, still fearful, foresees the end; such love as theirs is too supernal to be platonic; she flies in vain; for she has to console her sad lover with the truth. the storm-clouds gather on the twenty-fifth day: mouth unto mouth! o fairest! mutely lying, fire lambent laid on water. o! the pain! kiss me, o heart, as if we both were dying! kiss, as we could not ever kiss again! kiss me, between the music of our sighing, lightning and rain *alice, an adultery, vol

song that soars, and reads the starry runes, and swoons! none but the dead can tune the lyre of love *tannhauser, vol. i, p. 234. such are two out of these six superb lyrical verses. tannhauser sleeps. gnone but the dead can know the worth of love! h none but the dead, dead to all else. to love is to die and be born again in another world, to slough the skin of the terrene and be robed in all the supernal glory of the celestial. love changes as death, it effaces the past, it brightens the future, beautifies as the hand of some mystic artist, all misery, all sorrow, all woe, overwhelming, illimitable. now we see the horrid form of his lower self, which he once strove to cast off, bending over him; the venus of his body rises lecherous over the pure isis of his soul, the carnal lusting over

rue mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley offers us in the glittering chalice of eternity the sacred blood of the bull, the second christ; and as the first, the lamb of god, sprang from the immaculate womb of the virgin-mother, so shall this second incarnation spring blood-red from the snowy lips of the great supernal mother, androgynous, the circe-isis of the ages. in galice, an adultery, h we see a woman passionate in her love, strenuous in her affection, yet in the end failing by abandoning her lover for her children. not so, however, in grosa inferni, h wherein we feel, as we read, a ferocity of passion which burns into us like a hail of molten glass; aha! the veil is riven! beneath the smiling mas

archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. thus we rise through the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the most infernal depths of realism striving through a sea of blood towards that flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. bo

THE SECRET RITUALS OF THE OTO

the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (19 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. motion. god, says proclus, is he having a spiral force. the right side a.h.b. means love. the base b.v.l. means on high. in all, the love of the supernal mother-father. you will further recognize in j.a.h. a name of god so sacred that the hebrews dared not utter it, and dare not to this day. it represents the father and mother conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v

TYSON DONALD NEW MILLENNIUM MAGIC

o symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditi

with blue, green results because of the interaction of the other colors involved, not just from the action of blue on yellow. here pigment primaries are used because practical magic deals with them almost exclusively, and for the lesser reason that they are traditional. it is easy to relate the primaries to the three principles in the first trinity of emanation: red is the masculine color, of the supernal father, the color of will, of action, of command, of outward streaming. it is fiery and explosive by nature. blue is feminine, of the supernal mother, the color of reflection and inner feeling, secrecy, nurturance and formation, the color of lakes and oceans, and also of the sky. it is passive and accepting by nature. yellow is androgynous, of the heavenly child, the color of the intellec

TYSON DONALD THE POWER OF THE WORD

to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sep

zohar, solomon would ride on the back of an eagle to the dark gathering place of evil spirits, where the fallen angels uzza and azael lay bound in vast iron chains that were fastened to the roots of the abyss. solomon would put his seal ring into the mouth of the eagle and hide under its left wing, and the power of the name upon the ring would force the dark angels to tell him all the secrets of supernal wisdom. in alchemy, a common image is the swallowing or devouring of the king (dominant conscious mind) by a dragon or other beast, representing the prima materia (unconscious mind. this brings about a state of nigredo (darkness) that eventually leads to the renewal and rebirth of the king (see carl jung, psychology and alchemy [princeton, 19801, p. 417. a distinction should probably be m

elve overt angels under the sun, who may be looked upon as male. paired angels under a single banner are related and are like brother and sister twins. the brother is the right wing, and the sister is the left wing. this polarity is expressed in the banner sigils by the invoking and banishing forms in each pair of sigils, which are mirror opposites. the female wings are under the influence of the supernal sephirah binah, understanding, which stands at the head of the left pillar of severity on the tree of the kabbalah. binah is the seat of aima, the great dark mother who is the fruitful womb of the universe. it is the role of the wings on the left side to bring forth into being ideas and possibilities. the female angels are responsible for the fashioning, limiting, and destroying of things

destroying of things; for all analytical and critical judgement; for punishment, pain, and matters relating to the health of the body; for dreams, nightmares, and fantasies; for doubts, fears, self-analysis, and conscious thoughts; for fashions, styles, and other social trends outwardly expressed; indeed, for all manifest, structured forms and cycles. the male wings are under the influence of the supernal sephirah chokmah, wisdom, which stands at the head of the right pillar of mercy on the tree of the kabbalah. chokmah is the seat ofabba, the great father of light who is the viral impregnating seed of spirit that comes to fruition in the womb ofaima. it is the role of the wings on the right side to implant the seminal sparks that form the vital nuclei of all manifest things, sustaining an

es ihvh, jehovah, reveal ahih, eheieh. and adni is the queen "by whom alone tetragrammaton can be grasped" whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton ihvh is referred to the sephiroth, thus: the uppermost point of the letter yod, i, is said to refer to kether; the letter i itself to chokmah, the father of microprosopus; the letter h, or "the supernal he" to binah, the supernal mother; the letter v to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of v, the hebrew vau; lastly, the letter h, the "inferior he" to malkuth, the tenth sephira, the bride of microprosopus (ibid, pp. 31-2) isaac myer the hebrews .most probably designated the primal cause, at first by the triadic '7iu s

WESTERN MANDALAS OF TRANSFORMATION SR AL

e vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. this points to an interesting relationship between tiphareth and the supernal triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on p

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

e the power of selecting candidates, initiating students into the lower grades and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illu

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and strangling. the sanhedrin as a court of justice cea

the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, n

ziluth, briah, yetzirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. w

on 60 eggs. the chinese have a time cycle of 60 years, and call it kya-tse. the people of malabar call this period chi-tam. the talmud refers to 60 deadly drugs and 60 sorts of wines; the sow bears her litter in 60 days. 61. the number ain, negative existence of the deity. 64. aletheia, truth. 65. the number of adonai, translated lord (adni) and of hs, hes, keep silence. 67. the number of binah, supernal mother, the 3rd sephirah. 70. the number of sud, sod, a secret doctrine and private assembly. the earliest name for the kabalah. also iin, yayin, wine, also meant a secret. the rabbis considered that there were 70 nations, and mordecai is said to have known 70 languages. the jewish 70 years of the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott captivity are rec

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

nichts will. similar representations of the infinite will are widely attested in the theosophic ruminations of thirteenth-century kabbalists for instance, azriel of gerona, jacob ben sheshet, isaac ibn latif, moses de le n, and other castilian figures whose views are preserved in zoharic homilies, and the many subsequent authors influenced thereby, including luria and his disciples.268 keter, the supernal will, the aura that is coextensive with and hence ontically inseparable even if distinguishable from ein sof,269 is also characterized as nothing (ayin),270 a designation that denotes not lack but surplus of being that is beyond comprehension, the pure ether that cannot be apprehended. 271 the nature of that primordial will is to will naught but itself, which is to say, to will nothing; b

es not fall under time.69 therefore they say that torah protects forever, as it is appropriate for the thing that is not temporal and does not change, but the commandment [miswah] protects temporarily for it comes to be by the bodily gesture [ma aseh ha-guf. and the body is dependent on and belongs to time. 70 maharal variously describes torah as the absolute intellect (ha-sekhel ha-gamur),71 the supernal intellect (ha-sekhel ha-elyon, or the divine intellect (ha-sekhel ha-elohi)72 that comprises the rational order (seder sikhli) or intelligible order (seder hamuskkal) 73 by means of which the world was created, and thus it belongs to the intelligible matters [ha-inyanim ha-sikhliyyim] whose actions are not in time since 66 chapter two they do not fall under time and they do not act by mea

stence can be characterized, accordingly, as either timeless time or unending time, the former signifying the negative assertion that divine time has no past, present, or future, and the latter the assertive negation that there is no past, present, or future in which god does not exist. let us consider the following comment on the nature of time and divinity offered by vital: it is known that the supernal light above is without limit and it is called ein sof. its name attests that with respect to it there is no grasping, not in thought [mahshavah] nor in contemplation [hirhur] at all. he is separate and apart from all thoughts, and he is prior to all things emanated [ne esalim, created [nivra im, formed [yesurim, and made [na asim, and in him there is no time of origin or beginning [zeman

ble to advance or to delay the creation of this world, for each and every world was created after the world above it. all the worlds were created, emanated, concatenated, and went forth, one following the other, in various and successive times, one after the other, until the time of the creation of this world arrived, and then it was created in the time appropriate to it after the creation of the supernal worlds above it.139 in consonance with a long-standing kabbalistic tradition, traceable to the thirteenth century, vital begins by asserting straightforwardly that ein sof is beyond human comprehension. notwithstanding this unambiguous assertion of ineffability, vital describes ein sof as the supernal light that is without limit, an apophatic utterance that is kataphatic in its apophasis

ogyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the change of times [shinnuy ha-zemannim] depends on the supernal sefirot and the providence [hanhagah] that ensues from them to us, for concerning us, the nation of the lord, all our behavior [hanhagatenu] and our time cycles [gilggulei zemanneinu, linear circularity (a)temporal poetics 79 we rotate verily by means of the spheres of the emanations [galggallei ha-sefirot, since we are in the secret of our minds, spirits, and souls, sparks hewn from the

agatenu] and our time cycles [gilggulei zemanneinu, linear circularity (a)temporal poetics 79 we rotate verily by means of the spheres of the emanations [galggallei ha-sefirot, since we are in the secret of our minds, spirits, and souls, sparks hewn from the light of the emanations [or ha-sefirot, and all of our effort is to be like that which is above as far as it is possible, to be bound to the supernal roots, to cleave to our creator as far as it is possible, and this was the intent of our creation as it says let us make man in our image and in our likeness. and god created man in his image etc. in the image of god he created him (gen 1:26 27).149 therefore our essence is to become like the supernal emanations. and the torah reveals to us the variations of the emanations [shinnuyei ha-s

etc. in the image of god he created him (gen 1:26 27).149 therefore our essence is to become like the supernal emanations. and the torah reveals to us the variations of the emanations [shinnuyei ha-sefirot] and the division of their providential aspects [hilluqei behinatam lehanhagatam, and the holy one, blessed be he, made physical vessels like their matter so that through them we could know the supernal providence [ha-hanhagah ha-elyonah. and this is what it says they shall serve as signs for set times the days and the years (ibid. 14. he set the seasons of the years [tequfot ha-shanah] and the motions of the stars [mehalkhei ha-kokhavim] so that [we may] know from their signs the supernal providence according to their manner in the land of israel.150 cordovero presents divine providence

tself is intricately connected to the covenantal incision in the fabric of time, undoing the threads of expectation and retention by seizing the moment of what comes to be in having been. the raison d tre of the people of israel is to emulate and thereby be conjoined to god, a divine status that guarantees an intrinsic connection between the ceremonial conduct (hanhagah) of the jews below and the supernal providence (ha-hanhagah ha-elyonah) determined by the emanations above. temporal changes are thus related to the variations of the emanations (shinnuyei ha-sefirot) revealed by torah, which, in the mind of kabbalists, is indistinguishable from the divine essence encoded in the twenty-two letters of the hebrew alphabet comprised in the tetragrammaton.151 in light of these passages, i think

e latent from the manifest and of the manifest from the latent an ancient hermetic teaching with roots in platonic philosophy that had a profound impact on the esoteric teachings of judaism, christianity, and islam as they evolved in the middle ages. it is worthwhile mentioning one extract from cordovero where he frames the kabbalistic teaching in these terms: from the lower beings we discern the supernal beings, as it says from my flesh i would behold god (job 19:26, and by means of them a man can discern divinity. after a man contemplates the supernal beings from the lower beings, he will return from above to below, and he will discern the greatness of the lower beings for they are dependent on the supernal beings; hence the order of the comprehension of hidden matters is from posterior

narrative.162 it is precisely this hermeneutical assumption that underlies the kabbalistic perushei ma aseh bere shit, commentaries on the first chapter of genesis, which read the biblical text in a twofold sense, as a tale with both theogonic and cosmogonic applications in the words of nahmanides, ha-katuv yaggid ba-tahtonim we-yirmoz ba-elyonim, scripture speaks of lower matters and alludes to supernal matters. 163 i thus concur with idel s assessment that cordovero envisions time, zemannim, as pointing simultaneously to theosophical powers and to their mundane, temporary manifestations. time is conceived to be but another term for the historia divina. 164 just as events below are in the mold of what is above, so time itself may be viewed on two planes of reality: the transitory pattern

es, designated sefirot ha-binyan, emanations of the edifice, 168 that is, the potencies that correspond to the temporal dimensions of finitude, which are sometimes called yamim ri shonim, primordial days (deut 4:32),169 linear circularity (a)temporal poetics 83 yemot olam, days of old (ibid. 32:7),170 or, in the language of the zoharic kabbalists based on these earlier formulations, yomin ila in, supernal days, 171 and yomin qadma in, primeval days. 172 the tenor of this temporality is brought into clearer focus in the following passage from the thirteenth-century work sefer ha-yihud by the proven al kabbalist asher ben david: on the basis of the tradition all of these attributes in the six extremities are also called garden [gan, as it says, the lord god planted a garden in eden in the ea

perhaps even the historical model for the fictional master of the imaginary fraternity simeon ben yohai, known honorifically by the acronym rashbi)193 appears to have adopted this view: it is known that the sefirot are called days [yamim] and they are called sayings [ma amarot. there is no day that can be applied to the first three, but six of them correspond to the days of creation in which all supernal things emerged from potentiality to actuality and corresponding to them in the lower things, and the seventh is the sabbath to the lord (exod 20:10) for in it he rested from all his labor (gen 2:3. 194 what inspired this comment is the obvious discrepancy between two symbolic images applied to the divine emanations: the biblical motif of the seven days of creation, on the one hand, and th

el, and desire [hefes] refers to the sefirot above her, that is, an overflow comes to the assembly of israel from the sefirot that are above her. thus there are days and gradations designated for this matter and others for other matters. and this is [the import of] under heaven [tahat ha-shamayim (eccles 3:1, that is, in the seven emanations of the edifice [sefirot ha-binyan] that are beneath the supernal heavens, which are the three upper ones, for there everything is unified and there is no differentiation of gradations [perishu de-darggin].196 karo presents the emanative overflow from above to below as a temporal process, linking it specifically to the verse la-kol zeman we-et le-khol hefes tahat hashamayim, there is a time for everything, and a moment for every desire under heaven (ecc

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

om. move, therefore, and show yourselves forth and appear; declare unto us the mysteries of your creation, the balance of righteousness and truth" this is part of the first enochian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

rus: casting out the image of matter. osiris: silence thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gradually developing from the first admission into the order. at grade of chesed, it is clearly differentiated in all its parts, but there must be further purification before one can advance and pass the veil dividing the supernal triad from the lower seven sephiroth. the symbolic sphere dropped into water has double significance: it is boiling and scented. in modern surgery, boiling is a purifying process. all germ of evil is destroyed and in this symbolic act, the postulant offers all that he has attained for ultimate purification; but he must not only be purified but etherealized and raised to a higher plane. th

owing the course of the sun, brings up his vessel of incense, which he elevates before the celebrant, who consecrates it according to the prescribed form of the neophyte grade unless so consecrated already. the celebrant turns to the east, having the dadouchos on his left, from whom he takes the thurible and offers incense in the east. celebrant fire which comes down from above; fire in the world supernal: in 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 f

mbulate the temple once, proceeding on your path alone, slowly and reverently. follow the course of the sun; pause as the voices of the officers are raised in succession to salute you; and at the end of your progress approach the western side of the altar. the passage of the 25th path begins in this manner, and as the philosophus reaches the hiereus on the northern side: hiereus the shadow of the supernal hypostases is on you; you have dwelt beneath the wings of the shelcinah; you are israel, who has come out of exile, and the true gates open to receive you. as the philosophus reaches the celebrant on the eastern side: celebrant wells of doctrine deep wells; wells of divine doctrine; wells of love: enter into the wells of doctrine. the study of the doctrine is the work among all works, the

ons, corresponding to the orders in our fraternity. with the first of them you are already familiar and with the sequence of grades therein. you stand on the threshold of the second, corresponding to tiphereth, geburah and chesed, the 5=6 grade of adeptus minor, the 6=5 grade, or that of adept us major, and the exaletd grade of 7=4, being that of adeptus exemptus. above these spheres there is the supernal triad, which involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete anal

take up that lamp which reposes now in the centre of the tablet of union (this is done by the philosophus) raise it again to your forehead (this is also done) go up to the altar of god (this should be done by the philosophus, following the course of the sun and without the help of a guide) place the lamp upon the altar. retire into your inward self, and so depose your dedicated human will on the supernal altar of burnt offerings before the divine will. the celebrant rises with uplifted arms. celebrant-0 prater pharos illuminans, the lord himself enlighten thee. this is thine offering. the lord thy god accept thee. this is conformity. the celebrant resumes his seat. celebrant it is by such sacrifice that those who are called to the knowledge on this earth of the life of life become elect t

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