Michael Wynn's Occult Reference Library
THE SEPHIROTH,THE SEFIROT

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ot written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a

t mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding l

ew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the

esent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam ka

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

mbling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from malkuth through yesod and tiphareth to kethe

tion on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the astral plane, because if the sephiroth above malkuth are regarded as a map of the unconscious psyche, yesod is the most accessible area of the mind. yesod is the sphere of fertility and lunar 67 imagery. it is identified with witchcraft and goddess worship. it is also the so-called animal soul, known by qabalists as nephesch. malkuth: the tenth emanation of the tree of life. malkuth is associated with the gods and goddess

ous mind, and the moon, represented by the sphere 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

3 8 INITIATION CEREMONY

from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th n

grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the

eas 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 joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, 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

as the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred to the sephira hod, and the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders

4 7 INITIATION CEREMONY

es, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of chri

l splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of th

o hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are place

the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the

be, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemical symbol of sulphur on the tree of life tablet of trinity operating through the sephiroth tablet of 7 yetziratic palaces in 10 sephiroth tablet of qlippoth with 12 princes enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it

ove 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. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, thr

includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great drag

e formed by lines drawn from and to, certain numbers upon the square. the name answering to 7 is aha, that answering to 49 is hagiel, the intelligence of venus; that answering to 175 is qedemei the spirit of venus and lastly that answering to 1252 is beni seraphim the name of the intelligence of venus. on this tablet is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of mercury. hiero: resumes his seat. heg: leads practicus to hiereus. heg: hiereus: pract: move to west. hiereus: on this tablet (indicating it) are shown the paths when arranged with daath added to the sephirotic tree. it differs from the other and more usual attr

ABRAMELIN1

ms. 9 vormatie; that is to say, the district under the government of the town of worms called in latin vormatia anciently. 10 in the previous chapter he says that he remained in this path of study for ten years. 11 ie, god. 12 samuel. 13 thus spelt here. 14 aaron the jew. 15 the qabalistical reader will at once remark the symbolism of the numbers ten and seventy-two the first being the number of the sephiroth, and the second that of the schemahamphorasch. but as many readers may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the qabalah as an ideal means of explaining the different emanations or attributes of the deity

ADDTLS

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

uted one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic cro

the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the

er and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of

eral than particular, attending especially to an office or rule whereunto such an angel is allotted. as it is written: one angel does not undertake two messages. for these mighty angels do rather shew forth their power in the governance of the 4 great sephirotic columns as aforesaid, viz: the double columns of severity and mercy when projected in a sphere, and this also is under the presidency of the sephiroth. but the names of the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a might

ADEPTUS MINOR INITIATION

reted as: igne natura revovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" chief (indicating diagram of the minutum mundum) behold the diagram minutum mundum sive fundamental coloris- the small universe or foundation of color. treasure it in thy heart, and mark it well, seeing that herein is the key of nature. it is, as thou seest, the diagram of the sephiroth 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, i

jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other darkening green, olive, the synthesis of all these is blackness and bordereth on the twpylq "but the colors of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colors found. unto the a is ascribed the yellow color of trapt. unto the c is ascribed the blue color of dsj. unto the d is ascribed the red color of hrwbg. the colors of b are to be found in twklm. those of the planets are in the rainbow scale; thus: l-indigo; k-violet; f-red, a-orange; b

e; l-crimson. planets are in the rainbow thus: t l indigo k k violet m f scarlet r a orange d c green b b yellow 28 g y blue unto the signs of the zodiac are ascribed the following: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do

e scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the univer

ALEISTER CROWLEY BOOK OF LIES

gative. line 4 is another phrasing of the familiar hindu statement, 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

ALEISTER CROWLEY LIBER 777

bove head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail a

ifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are ref

e has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given in crowley s remarks on this column in 777 revised, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the trumps in t

of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in

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

ALEISTER CROWLEY LIBER CHANOKH

letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic sig

es downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tetragrammaton, and therefore also unity. binah (3) is he of tetragrammaton, and therefore "the emperor" chesed (4) is daleth, venus the female. geburah (5) is the sephira of mars, the male. tiphereth (6) is the hexagram, harmonizing, and mediating between kether and malkuth. a

hat the roman alphabet is better or worse than the greek, since all required sounds can be more or less satisfactorily represented by either; yet both these alphabets were found so little satisfactory when it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, or rather of subdivision, the number is still fu

mula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the archangels and their hosts to act as guardians of the circle during our pre-occupation with the ceremony proper. in more elaborate ceremonies it is usual to banish everything by name. each element, each planet, and each sign, perhaps even the sephiroth themselves; all are removed, including the very one which we wished to invoke, for that forces as existing in nature is always impure. but this process, being long and wearisome, is not altogether advisable in actual working. it is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. let the banishing therefore be short, but in no wise

possible; for it is of no use merely to travel to the spheres of jupiter and venus, or even to explore the 30 aethyrs, neglecting unattractive meridians<aspirant should remember that he is a microcosm "universus sum et nihil universi a me alienum puto" should be his motto. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from these spheres, one after the other in rotation. when he is thoroughly conversant with the various methods of meeting unexpected emerge

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

ces in wording and punctuation from the earlier printing in equinox i, 2. some are minor, and some are major changes, additions or deletions of paragraphs. a number are quite serious typographical errors> i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the sephiroth, and the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (

ALEISTER CROWLEY SEPHER SEPHIROTH

wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number

n-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silence hmwd a footstool mwdh to swell, heave (see 51) myh to walk klh knuckle; member, limb )ylwx bride: a title of malkuth hlk noon; midday bgn ornament; splendour, eminence hn lo; whether, if; they (fem) nh 56 dread, terror hmy) he suffered hn) day mwy beautiful h)n food hlk) the goddess nu wn 57 pisces: fishes

stle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( giants (fully written only in num. 13:33) mylypn softness kr cups mylps 221 long kr) 222 unto the place (ex. 23:20) mwqmh l) whiteness hrwwh goodly mountain (deut. 3:25) bw+ rh i will chase hyw)r to kneel; bless; knee, lap krb youn

# m, we get iota: alpha: omega) mw)y) the breastplate of the high priest n#x renewed, restored #dwxm 359 the sacred wind my# satan: the adversary n# 360 shin: a tooth ny# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 155) cr)h ynd) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opp

*nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl) mt)

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

on of the dying god. some of his rituals are founded on an utterly false metaphysic and cosmogony; but others are based on truth. we mend these, and end those. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality and is therefore relative. any proposition of knowledge may be written "arb "a has the relation r to b" now if a and b are identical, the proposition conveys no knowledge at all. if a is not identical with b, arb implies "a is identical with b

ALEISTER CROWLEY THE QABALAH

rst, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this

saiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira

ndour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. thi

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

of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the 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 fur

lars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called

second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen

ording to some, the qlippoth or shells are the remnants of these primal worlds t.s. liber lviii 14 of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it

ALEISTER CROWLEY THE SWORD OF SONG

and the cross beneath the triangle that were his and unrevealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed means ox-goad; aleph, an ox. lamed aleph means no, the denial of aleph lamed, el, god. 2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth da

sabachthani (for wit ye well, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sephiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e, exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. weleave it to the reader s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. appendix ii 116 griphus viii. griphus ix

ALEISTER CROWLEY EQ I 5

akes rb, rab= great. if after the third be placed the fifth and the fourth, it gives aish, aish= man. if to the two first be joined the two last, they give brith, berith= covenant. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the ain svp, the limitless. this title consi

mber one, for the number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in arabic numerals, where the circle o represents the negative and the i the unity. thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of of the sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or the number ten of the hidden sephiroth. thus "kether is in malkuth and malkuth is in kether" or as an alchemical author of great repute (thomas vaughan, better known as eugenius philalethes) says, apparently quoting from proclus "that the heaven is in the earth, but after an earthly manner; and th

ms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers in other words, by the spirvth, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a

(isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sep

answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubim, krvbim. now, each of these 5 weh note: tharshis

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

s of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the 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 futh

lars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are cal

ALEISTER CROWLEY EQ I 5

ted to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garme

intolerable light; there has been no such light in any of the aethyrs until now. and now the table draws me back into itself; i am no more. my arms were out in the form of a cross, and that cross was extended, blazing with light into infinity. i myself am the minutest point in it. this is "the birth of form" i am encircled by an immense sphere of many-coloured bands; it seems it is the sphere of the sephiroth projected in the three dimensions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all that is swept away, washed away by the table. it is the virtue of the table to sweep everything away. it is the letter i in this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i inv

es consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above

h 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 universe wherein the sephiroth are established, and therefore is the order of the aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge o

things to the unconscious mind of the seer, of a personal nature) now a voice comes from without: and lo! i saw you to the end. 12 (i think the trouble with these people was, that they wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of

he sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little children out of the floor of the chariot, and in their hands is a veil so fine and transparent that it is hardly visible. yet, when they put it over the cup, the angel bowing his head reverently, the light of the cup goes out

of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subject

ALEISTER CROWLEY EQUINOX EQ I 2 2

two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus an

o each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7

cription of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arrange

serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetzirah" the letters, he then points out to him, form the symbol of the serpent of wisdom, and the sephiroth the flaming sword "the two pillars right an

represent fire operating in the other three elements of earth, water and air" the central lower figure is erd, the ruler of latent heat, he is the candidate in the samothracian mysteries, and rises from the earth as if to receive and absorb the properties of the other three. the three lower figures form the hebrew letter schin, to which fire is especially referred; the seven hebrew yodhs refer to the sephiroth operating in each of the seven planets, and also to the schemhamphorasch" illustration on page 272 described "diagram 27. the ten sephiroth in the seven palaces" weh note- this is the traditional depiction of the moment of the opening of the 50th gate of understanding, although there is little evidence that the matter was understood by the g. d. as such. description: the device is co

ar, 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 geburah. the second head is gihor. flowing into chesed. the third is hiddekel. flowing into tiphereth. and the fourth. is phrath, euphrates, which floweth down upon malkuth" these four rivers form the cross of the great adam. in malkuth is eve, the completion of all, the mother of all

and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the s

_ libra_ sagittarius_ capricorn_ pisces_ diagram 38. the calvary cross of twelve squares. illustration on page 278 described "diagram 39. the serpent of brass. this is a stylized tree of life. all ten sephiroth are represented by small white holes in black rings, like iron. the central pillar is the only vertical, and all three horizontal paths are depicted alike, as solid black strips connecting the sephiroth. the whole has the appearance of a grand hierophant's cross or patriarchal cross with perforated circular bosses. entwined mostly over and sometimes behind this cross is a serpent in the usual configuration for tail on path 32, all paths crossed in order, and head on path 11. only the paths represented by the cross are actually shown. illustration on page 278 approximated below- hb:c

ALEISTER CROWLEY EQUINOX EQ I 2 3

of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subject

ALEISTER CROWLEY EQUINOX EQ I 2

nd level. arms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. liber o vel manvs et sagittae svb figvra vi i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether these exist or not. by doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly th

alet-nun-yod, wherefore by gematria "tetragrammaton our lord" is the angel now if into the midst of this divided name of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of aleph-mem-nunfinal (also 91) by aiq bekar 1+ 4+ 5= 10- the perfection of the sephiroth> 170 we cast the triple fire of the holy letter hb:shin= 300, we get the name of the godhead incarnate upon earth, yod-heh-shin-vau-heh. but 1+ 2+ 3= 6, which is the number of hb:vau, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the

onis centri- by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did 172 god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door<holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our fathe

tead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man<qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of th

ALEISTER CROWLEY EQUINOX EQ I 3 2

asting wings of the holy one. illustration on page 210 described "diagram 61. the egyptian key of life. the crux ansata" this is a standard shape ankh, but the figure is divided and marked as follows: the loop is divided into six sections, with the bottom extending in a wedge to the enter of the cross intersection. in the sections of the loop are placed hebrew letters in circles, corresponding to the sephiroth thusly: clockwise from top: hb:koph, hb:chet, hb:chet, hb:taw, hb:gemel, hb:bet. the inner tip of the right arm has hb:nun in a circle, while that of the left arm has hb:heh. the upper part of the lower upright has hb:yod in a circle. the bottom of the lower upright is divided from the upper part by a horizontal line, and the resulting trapezoid has two diagonals with a hb:mem in a c

oss part of torso. the figure is full bearded and draped in a loose and voluminous robe. the tips of two feet can be seen just barely at the bottom of the robe, toes down and shod. there is a girdle suggested about the waist. issuing from the lips of the figure toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing

uby and cross of gold, in the sign of osiris slain [the "chief adept" then explains to the aspirant the mystic number of this grade_ 21; the pass-word eheieh (hb:heh hb:yod hb:heh hb:aleph; and the key-word, inri, after which he explains to him the diagram of the minutum mundum as follows] illustration on page 219 described "diagram 72. minutum mundum" this is a standard tree of life diagram with the sephiroth as circles and the paths as bars. each path is marked with words for the corresponding king scale colors (see "777, column xv. each sephira is marked with the words of the corresponding queen scale colors (see "777, column xvi, malkut quartered in the usual manner to give place to the four colors. in addition, each sephiroth is also marked with the astrological correspondences from l

sephiroth is also marked with the astrological correspondences from liber "777, column vi; done as symbols for the planets and english words for the remaining three. behold the diagram of "minutum mundum sive fundamentum coloris "the small universe or the foundation of color" treasure it in thine heart and mark it well, seeing that therein is the key of nature. it is as thou seest the diagram of the sephiroth and paths, with the appropriate colours 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, blac

ertain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness and bordereth upon the qliphoth. but the colours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed the red colour of geburah. the colours of earth are to be found in malkuth. those of the planets are in the rainbow thu

:heh aries. scarlet. hb:lamed libra. emerald. hb:vau taurus. red-orange. hb:nun scorpio. greenish blue. hb:zain gemini. orange. hb:peh sic: hb:samekh sagittarius. deep blue. hb:chet cancer. amber. hb:ayin capricornus. indigo. hb:tet leo. greenish yellow. hb:tzaddi aquarius. violet. hb:yod virgo. yellow-green. hb:qof pisces. crimson. 220 further, thou wilt observe that the colours of the paths and the sephiroth form a mutual balance and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scou

lic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether. illustration on page 221 described "diagram 73. the emblems on the altar" this is a circular device, three concentric rings such that the appearance is of a disk with a narrow anulus outside a slightly larger one

e united. it is the ankh which is held in the hand of chesed, and reveals the man whose majesty is that of the ten sephiroth (which are combined in the ankh);10 but in a passive way. this and the wands are the 224 correlatives of the serpent and the sword; 10 see diagram 61. for the sword is active, the serpent passive, while the active wand11 in each case is of the paths, and the passive ankh of the sephiroth. the ankh is held by the kether band, seeing that to kether alone should we hold fast in the passive reception of light (passive because it is held in the left hand; in order to project light &c, we have a wand in our "right" hand, and this is held in different ways for different purposes. on the breast, tiphereth in equilibrium, we have the twenty-two letters as a rose; the nine pla

ALEISTER CROWLEY EQUINOX EQ I 3

of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subject

of the plane appropriate to the form, that he may retain it under his proper control and guidance. v. he states clearly to the form, what he intends to do with it. w. similar to the w section of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his t

ALEISTER CROWLEY EQUINOX EQ I 4 2

r to. j. f. c. f. kant's ethics and schopenhauer's criticism. by m. kelly. swan sonnenschein and co, 2"s" 6"d" last year we had the pleasure of review in major kelly's "kant's philosophy as rectified by schopenhauer" and we hope that if the future further volumes are to appear, and if they are as interesting as the present one, we may "continue the motion" kant's categories are in type similar to the sephiroth of the qabalah emanations from an unknown "x" sing or god, and whether this sign is called" priori "autonomy" or "categorical affirmative" matters no whit. kant's ethics are futile, and to an intellect like schopenhauer's absolutely childish. kant never could understand "morality" because he never transcended the reason, practically, or even theoretically. if there is a moral law in

ALEISTER CROWLEY EQUINOX EQ I 4

of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subject

ALEISTER CROWLEY EQUINOX EQ I 6 2

sh the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan. hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a

of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subject

AN INTRO TO STUDY OF THE KABALAH

claimed as being "the secret knowledge" which god gave to moses for the use of the priests 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

oos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source, there arise the powers and forces wh

and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash

ative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consid

sociated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allo

the old kabalistic theology and alchymy; each sephira of assiah becomes the allegoric emblem of one of the metals: and there is a special rabbinic volume named "asch metzareph" entirely concerned with alchymy; its name in english meaning is "cleansing fires (my english translation can be obtained) a. e. waite in his work on the kabalah states that rabbi azariel ben menachem in his "commentary on the sephiroth" allots a particular colour to each one, but these do not agree with the colours given in the zohar, where we find kether called colourless, tiphareth purple, and malkuth sapphire-blue. these ten sephiroth are thought of as being connected together by "paths" twenty-two in number, shown on the diagram; they are numbered by means of the letters of the hebrew alphabet, each of which be

f 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, which were related to the four quarters of the world, and to four types of humanity. the four letters yod, h, vau, h, or as we say ihvh, of the name we call jehovah, are allotted and distributed by the kabalistic doctrine among the sephiroth in a peculiar manner, forming the mysterious conception of the tetragrammaton, that awful name of divine majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews and has never been known to the christians (see diagram) the views of the kabalists on cosmogony are not easy to explain, but as before

el, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls im

ANALYSIS OF THE 5 6 INITIATION

and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of d

ARCHANGELIC FORCE ON THE PATHS

ngelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is known and practised at this day, arose from an operative guild and within the bosom of a

BLAVATSKY H P ANTHROPOGENESIS

e genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought them unto adam to see what he would call them" thus man was created before the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man, is not made in that likeness, nor is it so asserted in the bible. moreover, the second adam[[footnote continued on next page[[vol. 2, page] 2 the secret doctrine. the secret doctrine is not alone in speaking of primeval men born simultaneously on the seven divisions of our globe. in the divine "pyman

ten numbers in the following diagram[[diagram] wherein the circle is the naught, its vertical diameter line is the first or primal one (the word or logos, from which springs the series of the other numbers up to 9, the limit of the digits. the 10 is the first divine manifestation* containing "every possible power of exact expression of proportion" by this kabalistic speculation we are taught that the sephiroth "were the numbers or emanations of the heavenly light (figures 20612 to 6561, they were the 10 'words' dbrim, 41224, the light, of which they were the flux, was the heavenly man, the adam kdm (the 144- 144; and the light, by the new testament or covenant (or 41224) created god; just as, by the old testament god (alhim, 31415) creates light (20612 to 6561" now there are three kinds of

low into and be derived from the other, and these are the three steps by which the unity and sameness can be shown of the divine names. that is, the two are but variations of the same ratio, viz, that of[[pi' the object of this comment is to show the same measuring use for the cabbalah as was employed in the three covenants of the bible, and in the symbols of masonry, as just noticed "first then, the sephiroth are described as light, that is, they themselves are a function of, indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explaining the sephiroth, that the most famous book on the

d four times, and the number 4 five times. therefore, the wisdom of god is contained in numbers (sephrim or sephiroth, for sepher (or s-ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mercy- exalted, uplifted dweller on high, and king of everlasting, and his name- holy! in three sephrim: viz- b-s'ph-r, v-s'ph-r, v-siph-o-r "this comment sets forth 'the hidden wisdom' of the original text by hidden wisdom, that is, by the use of words carrying a

s apollo karneios* for instance, who was the "sun born; osiris, ormazd, and so on, were all followed by, and found themselves transformed later on into still more earthly types: such as prometheus, the crucified of mount kajbee, hercules, and so many others, sun-gods and heroes, until all of them came to have no better significance than phallic symbols. in the zohar is it said "man was created by the sephiroth (elohim-javeh, also) and they engendered by common power the earthly adam" therefore in genesis the elohim say "behold man is become as one of us" but in hindu cosmogony or "creation" brahma-prajapati creates viraj and the rishis, spiritually; therefore the latter are distinctly called "the mind-born sons of brahma; and this specified mode of engendering precluded every idea of phall

it is said of it that this world, also called kliphoth, containing the (six other) spheres[[hebrew, and matter, is the residence of the "prince of darkness" this is as clearly stated as can be; for metatron, the angel of the second or briatic world, means messenger[[angelos, angel, called the great teacher; and under him are the angels of the third world, jetzira, whose ten and seven classes are the sephiroth* of whom it is said that "they inhabit and vivify this world as essential entities and intelligences, whose correlatives and contraries inhabit the third or asiatic world" these "contraries" are called "the shells[[hebrew, or demons* who inhabit the seven habitations called sheba hachaloth, which are simply the seven zones of our globe. their prince is called in the kabala samael, th

name with trembling. for satan is the magistrate of the justice of god (karma; he beareth the balance and the sword. for to him are committed weight and measure and number" compare the last sentence with what the rabbi, who explains the kabala to prince al-chazari in the book of that name, says; and it will be found that the weight and measure and number are, in sepher jezirah, the attributes of the sephiroth (the three sephrim, or figures, ciphers) covering the whole collective number of 10; and that the sephiroth are the collective adam kadmon, the "heavenly man" or the logos. thus satan and the anointed were identified in ancient thought. therefore, 33 "satan is the minister of god, lord of the seven mansions of hades. the seven or saptaloka of the earth with the hindus; for hades, or

prieumatos, counterfeit of the spirit (seemingly answering to our conscience (the sixth; and lastly the[[moira, fate (karmic ego, whose[[footnote(s* the seven centres of energy evolved, or rendered objective by the action of fohat upon the one element; or, in fact, the "seventh principle" of the seven elements which exist throughout manifested kosmos. we may here point out that they are in truth the sephiroth of the kabalists; the "seven gifts of the holy ghost" in the christian system; and in a mystical sense, the seven children or sons of devaki killed before the birth of krishna by kamsa. our seven principles symbolize all of these. we have to part or separate from them before we reach the krishna or christ-state, that of a jivanmukta, and centre ourselves entirely in the highest, the

BLAVATSKY H P COSMOGENESIS

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

r three hundred millions of gods and goddesses[[vol. 1, page] 72 the secret doctrine. because, firstly, he is that which the greek philosophers called the logos, the verbum of the thought divine; and secondly, because in esoteric philosophy this first manifestation, being the synthesis or the aggregate of universal wisdom, oeaohoo "the son of the son" contains in himself the seven creative hosts (the sephiroth, and is thus the essence of manifested wisdom "he who bathes in the light of oeaohoo will never be deceived by the veil of maya" kwan-shai-yin is identical with, and an equivalent of the sanskrit avalokiteshwara, and as such he is an androgynous deity, like the tetragrammaton and all the logoi* of antiquity. it is only by some sects in china that he is anthropomorphized and represent

se. that being is surely androgynous, and the allegory of brahma separating into two and recreating in one of his halves (the female vach) himself as viraj, is a proof of it "the one from the egg, the six and the five" give the number 1065, the value of the first-born (later on the male and female brahma-prajapati, who answers to the numbers 7, and 14, and 21 respectively. the prajapati are, like the sephiroth, only seven, including the[[footnote(s* the 4, represented in the occult numerals by the tetraktis, the sacred or perfect square, is a sacred number with the mystics of every nation and race. it has one and the same significance in brahmanism, buddhism, the kabala and in the egyptian, chaldean and other numerical systems[[vol. 1, page] 90 the secret doctrine. synthetic sephira of the

agarbha or prajapati, the triune (primeval vedic trimurti, agni, vayu, and surya, emanate the other seven, or again ten, if we separate the first three which exist in one, and one in three, all, moreover, being comprehended within that one "supreme" parama, called guhya or" secret" and sarvatma, the "super-soul "the seven lords of being lie concealed in sarvatma like thoughts in one brain" so are the sephiroth. it is either seven when counting from the upper triad headed by kether, or ten- exoterically. in the mahabharata the prajapati are 21 in number, or ten, six, and five (1065, thrice seven (b "the three, the one, the four, the one, the five (in their totality- twice seven) represent 31415- the numerical hierarchy of the dhyan-chohans of various orders, and of the inner or circumscribe

his one is the collective aggregate, or totality, of the principal creators or architects of this visible universe. in hebrew occultism their name is both achath, feminine "one" and achod "one" again, but masculine. the monotheists have taken (and are still taking) advantage of the profound esotericism of the kabala to apply the name by which the one supreme essence is known to its manifestation, the sephiroth-elohim, and call it jehovah. but this is[[footnote(s[[footnote continued from previous page "writers" or scribes; the "dragons" symbols of wisdom, who guard the trees of knowledge; the "golden" apple tree of the hesperides; the "luxuriant trees" and vegetation of mount meru guarded by a serpent. juno giving to jupiter, on her marriage with him, a tree with golden fruit is another for

* the microprosopus is, as just said, the logos manifested, and of such there are many* sephira is the crown, kether, in the abstract principle only, as a mathematical x (the unknown quantity. on the plane of differentiated nature she is the female counterpart of adam kadmon- the first androgyne. the kabala teaches that the word "fiat lux (genesis ch. i) referred to the formation and evolution of the sephiroth, and not to light as opposed to darkness. rabbi simeon says "oh com[[footnote continued on next page[[vol. 1, page] 216 the secret doctrine. sephira-adam-kadmon. in its unity, primordial light is the seventh, or highest, principle, daivi-prakriti, the light of the unmanifested logos. but in its differentiation it becomes fohat, or the "seven sons" the former is symbolised by the cent

ut to all, as a generic character, they knew little of, nor would they deal with, the real divine occultism, their national character being averse to anything which had no direct bearing upon their own ethnical, tribal, and individual benefits- witness their own prophets, and the curses thundered by them against the "stiff-necked race" but even the kabala plainly shows the direct relation between the sephiroth, or elohim, and men. therefore, when it is proved to us that the kabalistic identification of jehovah with binah, a female sephiroth, has still another, a sub-occult meaning in it, then and then only the occultist will be ready to pass the palm of perfection to the kabalist. until then, it is asserted that, as jehovah is in the abstract sense of a "one living god" a single number, a

the worlds six by six, the seventh being malkuth, which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in the presence of the ancient of days" the sephiroth of this upper triad are "1, kether (the crown) represented by the brow of macroprosopos; 2, chochmah (wisdom, a male principle) by his right shoulder; and 3, binah (intelligence, a female principle) by the left shoulder" then come the seven limbs (or sephiroth) on the planes of manifestation, the totality of these four planes being represented by microprosopus (the[[footnote(s* the f

BOOK T

ng link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries

BOOK OF BLACK SERPENT

do the magician service. some of these spirits demand a sacrifice of the magician before they will honor the requests but it having been made they are amiable to the demands made. each of these orders rule 490 leagues of spirits except those ruled by tagaririm, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but

conciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more i

CASE PAUL F THE BOOK OF TOKENS

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, neither more nor less than ten. 4 "i am the eternal longing. this is an example of

death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3. thus the ancient hebrew character for daleth was a triangle, although the value of the letter is 4. the values of the letters apparently conflict with the numbers of the sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to

ciple of this verb is used as the noun khozeh, ch zh "prophet, seer, as in 2 samuel, 24: 11, and 2 chronicles, 9: 29. 5 this paragraph refers to the 20th path of wisdom, joining chesed and tiphareth. it is named "intelligence of will [102] i c o m m e n t on yod 6 the "ten ineffable" are the unmanifested sephiroth, or the potentialities of the limitless light, subsisting in eternity, which become the sephiroth when a cycle of manifestation begins. yod is both ten and twenty because the numeral value of the single letter i is 10, and that of the letter-name i v d is 20. the ten ineffable sephiroth subsist eternally, but the manifested sephiroth come and go, as cycle succeeds cycle in the cosmic outbreathing and in-breathing. during a cycle of expression, therefore, when the sephiroth are bo

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* 1 in my grasp are all thi

, dumb. the meditation opens with an explicit statement of the qabalistic doctrine that the life-power's self-reflection is the cause of all manifestation. the 23rd path of wisdom, assigned to the letter mem, is called "the stable intelligence. this section of the paragraph developes the ideas behind that designation. qabalists say that the stable intelligence "is the source of consistency in all the sephiroth" 2 the number 90 reveals the operation of yesod through the ten lights of emanation because 90 is 9 x 10. the number 9 is that of yesod, and 10 here signifies the ten sephiroth. yesod means "foundation, or basis. qabalists assign to this sephirah the reproductive organs of the cosmic [124] c o m m e n t on mem man. yesod is thus regarded as the focus of the selfperpetuating potencies

ivide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the

wellspring of outward appearance" because ayin, o i n, means also "look, face, appearance, color. 130 is 13 multiplied by 10. 13 is a qabalistic number signifying unity, because achad "one, is written with letters whose total value is 13. the number 10 may always be taken as a symbol of the ten sephiroth. thus 130 qabalistically corresponds to the statement "the eye is the one, multiplied through the sephiroth" the two aspects spoken of in the last section of this paragraph are represented on the tree of life by the two opposing pillars, the pillar of mercy and the pillar of severity. the pillar of mercy is that of light, and the pillar of severity is that of darkness. in hebrew the noun for "pillars" is ammoodi, o m v d i, and the number of this is 130, the same as the letter-name o i n [

on because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant spelling of the word ordinarily rendered m sh i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book oj formation "ten ineffable sephiroth: their appearance is like that of a flash of lightning, their goal is infinite. the descent of the sephiroth seems to divide the unity of spirit into the divisions, manifest and unmanifest. in hebrew" two" is sh n i, shenay, and pr

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ever forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n which needles are inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order

at are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v) and carry out the orders of god. they are obedient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bisho

ally. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it

n from the original source material of a particular mythos. neophyte: a beginner. literally a new plant. in most magickal orders, students in the first or earliest degree are known as neophytes. in the order of the astral star [o.a.s (q.v, a neophyte is numbered the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: the most superficial layer of the ninth sephirah (q.v) on the tree of life (q.v. neptune: the eighth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah

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

st that stands in the middle of the ceremonial enclosure for voudoun (q.v) rituals. it is a form of the world tree so common to shamanism. practice: the only true method of developing psychic and magickal skills, powers, and abilities. that which one actually does. practicus: in the order of the astral star [o.a.s (q.v, a practicus is the title of the fifth degree of membership, and correlates to the sephiroth of hode (q.v. the primary principle of this grade is based on mastering the element of air (q.v. this grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of water (q.v) in their initiatory pattern. prana: pronounced "prahn-yah" it is a sanskrit word referring to psychic energy that is in the air we bre

agick. thelemites: from the greek meaning "will" the followers of the ninety-three (93) current (q.v) revealed by aleister crowley (q.v) through his book of the law. their motto is "do what thou wilt shall be the whole of the law. love is the law, love under will" theoricus: in the order of the astral star [o.a.s (q.v, a theoricus is the title of the fourth degree of membership, and correlates to the sephiroth of yesode (q.v. the primary principle of this grade is based on mastering the element of water (q.v. this grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of air (q.v) in their initiatory pattern. thesis-antithesis-synthesis theory: a theory stating that if you have one condition (a, and wish to cha

during sexual activity. this is usually presented as an allegory of causing the kundalini (q.v) energy to rise. it is the source idea for kundalini yoga (q.v. yoni: a sanskrit term for the female genitalia- z- zelator: a term that means "one who is zealous" in the order of the astral star [o.a.s (q.v, a zelator is the title of the third degree of membership, and correlates to the air of earth in the sephiroth of malkuth (i.e. the citrine colored quarter of malkuth. the primary principle of this grade is based on mastering the element of earth (q.v. zen: a buddhist sect widespread in japan that seeks enlightenment through spontaneous insights that are generated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the

DION FORTUNE MYSTICAL QABALA

pon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the tarot trumps, each elucidating the other in the most remarkabl& fashion, and giving the keys to esoteric astrology and tarot divination. 14. the essence of each path is to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into account the nature of the linked spheres upon the tree. but a sephirab cannot be understood upon a single planc; it has a fourfold nature. the qabalists express this by saying that there are four worlds: atziluth, the archetypal world, or world of emanations; the divine world. briah, the world of creation, also called khorsi

consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive divine emanations which constitute creative evolution; whereas the paths represent the successive stages of the unfolding of cosmic realisation in hum

ing lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a phase of evolution, and in the language of the rabbis they are called the ten holy emanations. the paths between them are phases of subjective consciousness, the paths or grades (latin, gradus, step) by which the soul unfolds its realisation of the cosmos. the sephiroth are objective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them, adepts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the modern qa

de the tree of life their instrument of spiritual development and magical work. this is the modern qabalah, the [page 38] alchemical qabalah as it has sometimes been called, and it contains all manner of things beside traditional rabbinical lore, as will be seen in due course. 6. let us now consider the general lay-out and significance of the tree. it will be seen that the circles which represent the sephiroth are arranged in three vertical columns (see diagram i, and that at the head of the centre, higher than any other, forming the apex of the topmost triangle of sephiroth, is the sephirah kether, to which we referred in the previous chapter. to quote again the words of macgregor mathers "the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it c

he first manifest coming into existence out of the primordial unmanifest. the liquid is transparent and formless, but a change occurs within it, and crystals, solid, visible, and of a definite form, begin to appear. equally may we conceive that a change occurs within the limitless light, and kether crystallises out. 10. i do not propose at the present moment to go deeply into the nature of any of the sephiroth, but merely to indicate the general scheme of the tree. we shall go over the ground again and again in the course of these pages until a comprehensive concept is built up. this can only be done gradually, and if we spend a great deal of time upon an individual point before the student has a general concept, much of that time will be wasted because the bearing of that concept on the s

ot be understood. the rabbis themselves apply to kether the titles, concealed of the concealed, and the inscrutable height, hinting that there is not a great deal that the human mind can hope to know about kether. 11. it is worthy of note that exoteric judaism, to whose liabilities christianity is the not altogether fortunate heir, does not contain any concept of the emanations, or overflowing of the sephiroth one from another. it declares that god made the sea and the hills and the beasts of the field, and we visualise this process, if we visualise it at all, as the work of a celestial craftsman fashioning each new phase of manifestation and putting the finished product in its place in the world. this concept kept science back for hundreds of years in western europe, and in the end men of

tation as evolving one from another, as if each sephirah were a pool which, being filled, overflowed into a lower pool. to borrow again from macgregor mathers, hidden moan acorn is an oak with its acorns, and hidden in each of these is an oak with its acorns. so each sephirab contains the potentiality of all that come after it in the scale of dowoflowing manifestation. kether contains the rest of the sephiroth, nine in number; and chokmah, the second, contains the potentialities of all its successors, eight in number. but in each sephirah only one aspect of manifestation is unfolded; the subsequent ones remain latent, and the preceding ones are received by reflection. each sephirah, then, is a pure form of existence in its essence; the influence of preceding phases of evolution is external

i that the lightning flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph, and it is called the triangle of the three supernals, or the first trinity and is separated from the rest of the sephiroth by the abyss, which normal human consciousness cannot cross. here are the toots of existence, hidden from our eyes. chapter vii the three supernals 1. having considered in outline the development of the three first divine emanations, we are now in a position to obtain a deeper insight into their nature and significance, for we can study them in relation to each other. this is the onl

DION FORTUNE PSYCHIC SELF DEFENSE

in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilibrium, compensating each other. but there is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, like an incomplete arch. it is the uncompen

, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when he is working with these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the

DONALDTYSON CORONZON

possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm of coronz

set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equin

DONALDTYSON SIGIL

allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the mag

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

at the left. this proverb parallels the ancient hindu yoga concept of the anahata chakra, or subtle heart center, which yogis have experienced as slightly to the right side in the body. heat and light (journal) american spiritualist journal published in boston in the 1850s. the heavenly man a concept of the jewish mysticism of the kabala. according to the zohar, the heavenly man was the first of the sephiroth or divine emanations. before the creation, god was without form, above and beyond all attributes. but after he created the heavenly man, he used him as a chariot in which to descend. and desiring to make himself known by his attributes, he let himself be styled as the god of pardon, the god of justice, the god omnipotent, the god of hosts and he who is (jahveh. the heavenly man is to

bala or cabala) a hebrew and jewish system of gnosticism or theosophy. the word means doctrines received from tradition. in ancient hebrew literature the name was used to denote the entire body of religious writings, the pentateuch excepted. it was only in the early middle ages that the mystical system known as kabalism was designated by that name. the kabala deals with the nature of god and with the sephiroth, or divine emanations of angels and man. god, the en soph, fills and contains the universe. as in gnosticism, god is boundless, inconceivable, and distantly transcendent. in a certain mystical sense, god can be thought of as nonexistent or preexistent. to justify existence the deity had to become active and creative, and this was achieved through the medium of the ten sephiroth, inte

ain emanated one from the other.the second from the first, the third from the second, and so forth. these ten sephiroth were known as the crown, wisdom, intelligence, love, justice, beauty, firmness, splendor, foundation, and kingdom. from the junction of pairs of sephiroth other emanations were formed; thus from wisdom and intelligence proceeded love or justice and from love and justice, beauty. the sephiroth were also symbolic of primordial man and heavenly man, of which earthly man was the shadow. they formed three triads, representing intellectual, moral, and physical qualities: the first was wisdom, intelligence, and crown; the second, love, justice, and beauty; the third, firmness, splendor, and foundation. the whole was encircled or bound by kingdom, the ninth sephiroth. each of the

thout the creation of man. the heavenly adam (the tenth sephiroth) created the earthly adam, each member of whose body corresponds to a part of the visible universe. the human form is said to be shaped according to the four letters that constitute the jewish tetragrammaton: yhwh. souls preexist in the world of emanations, and are all destined to inhabit human bodies, according to the kabala. like the sephiroth from which it emanates, every soul has ten potencies, consisting of a trinity of triads.spirit, soul, and elemental soul, or neptesh. each soul, before its entrance into the world, consists of male and female united into one being, but when it descends to earth, the two parts are separated and animate different bodies. the destiny of the soul upon earth is to develop from the perfect

to earth, the two parts are separated and animate different bodies. the destiny of the soul upon earth is to develop from the perfect germ implanted in it, which must ultimately return to en soph. if the soul does not succeed in acquiring the experience for which it has been sent to earth, it must reinhabit the body three times so that it becomes duly purified. when all the souls in the world of the sephiroth have passed through this period of probation and returned to the bosom of en soph, the jubilee will begin. even satan will be restored to his angelic nature, and existence will be a sabbath without end. the kabala states that these esoteric doctrines are contained in the hebrew scriptures but cannot be perceived by the uninitiated; they are, however, plainly revealed to persons of sp

eligious faith. peladan was a strict roman catholic and possessed a hope of bringing occultism back under the guidance of the church. through his new order he hoped to carry out works of mercy that would lead members to prepare for the reign of the holy spirit. like previous groups, peladan s order had three grades that he termed equerries, knights, and commanders. commanders were assigned one of the sephiroth of the kabbalistic tree. the order enjoyed some success during peladan s life and he led it in assuming a role in cultural nurturance. beginning in 1892 it sponsored a series of art exhibitions in paris aimed at restoring the cult of the ideal, with an emphasis on beauty and tradition. the art displayed had a mystical or occult theme. peladan also did much to promote richard wagner s

EVIL AND UNCLEAN SPIRITS

ime, antiquity, and futurity "knowledge comes, but wisdom lingers" said the poet laureate. the christian rosicrucian can only exclaim "lead, kindly light, lead thou me on; the night is dark, and i am far from homnl1-7 evil and unclean spirits by g.h. frater d.d.c.f. 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 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden

mber the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the

nt, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. j bwlwg wryrgt qrz bru laylmg lams k b j laymwat layrts laygwu hlkcug g t h n m y tylyl 5 the evil and averse powers beneath the feet of the four kerubim to these four are attributed the four kingdoms and they are also classed under the sephiroth. sephiroth spirit kingdom qlippoth rtk hmkj hnyb tylyl (strange beast) babel splendor l dsj hrwbg trapt twlwjam (serpent scorpion) greeks whirling o jxn dwh dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowle

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

for, as pico explains in the apology, there are two kinds of cabala, and one of them is "the supreme part of natural magic' pico, opera, p. 105. 2 ibid, loc. cit. 3 ibid, p. 107. 4* 91 pico della mirandola and cabalist magic the cabala' as it developed in spain in the middle ages had as its basis the doctrine of the ten sephiroth and the twenty-two letters of the hebrew alphabet. the doctrine of the sephiroth is laid down in the book of creation, or sefer yetzirah, and it is constantly referred to throughout the zohar, the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to god and in their entirety they form his one great name- they are "the creative names which god called

the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to god and in their entirety they form his one great name- they are "the creative names which god called into the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the sephiroth and the ten spheres of the cosmos, composed of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hiera

lf and his works through the power of the name. the two branches of spanish cabalism are thus both based on the name or names; they are complementary to each other and' on the cabala, see g. g. scholem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of the path of the names was the thirteenth-century spanish jew, abraham abulafia, who developed a most complex technique of meditation through a system for combining the hebrew letters in endless varieties of permutations and combinations. though cabala is primarily a mysticism, a way of trying to know god, there is also a ma

world could be read off in terms of word-numbers, or the number of the heavenly hosts could be exactly calculated as amounting to 301,655,172. the word-number equation is, like all these methods, not necessarily magic and can be purely mystical; but it was an important feature of practical cabala through its association with names of angels. there are, for example, seventy-two angels through whom the sephiroth themselves can be approached, or invoked, by one who knows their names and numbers. invocations must always be made in the hebrew tongue, but there are also 1 ibid, pp, 202 ff. 2 ibid, pp. 122 ff. 3 ibid, pp. 141-2. 4 for a rudimentary account of "practical cabala, or cabalist magic, see k. seligmann, the history of magic, new york, 1948, pp. 346 ff. 93 pico della mirandola and cabal

tes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, practicat totam metaphysicam formalem& theologiam inferiorcm.4 fortunately, he explains himself a little more cl

uoted the first three which define the different kinds of cabala, and i now select for quotation some of the others. in thinking about the cabalist conclusions one cannot be quite sure that they are magical in purpose (as the magical conclusions certainly are) or whether some, perhaps most, of them are not purely mystical. is pico talking about a mystical ascent of the soul through the spheres to the sephiroth and the mystical nothing beyond them? or does he envisage using magical means for this ascent or at gaining magical powers for operations from it? in a personality such as his, the fine line dividing mysticism from magic is difficult and perhaps impossible to trace. modus quo rationales animae per archangelum deo sacrificantur, qui a cabalistis non cxprimitur, non est nisi per separa

(2) hokhmah eighth sphere (3) binah saturn 1 ibid, loc. cit. 2 ibid, p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (9) yesod luna (10) malkuth elements it is this relationship of the sephiroth with the spheres of the cosmos which makes of cabala a theosophy related to the universe. and it is this relationship which makes it possible to speak of cabalist magic as the completion of natural magic, or a higher form of natural magic, reaching higher spiritual forces which are yet organically related to the stars. in the sixty-sixth cabalist conclusion, pico describes how he "ad

riorem concupiscibilem cum quarta, per superiorem irascibilem cum quinta, per liberum arbitrium cum sexta& per hoc totum ut ad superiora se conucrtitur cum septima, ut ad inferiora cum octaua& mixtum ex utroque potius per indifferentiam uel alternariam adhaesionem quam simultaneam continentiam cum noua& per potentiam qua inhabitat primum habitaculum cum decima.1 this compares with the meanings of the sephiroth as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity ho

FULLER J F C SECRET WISDOM OF THE QABALAH

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

h page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next six of which refer to the dimensions of the universe- length, breadth, and 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 co

n and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considered the perfect number by the qabalah, the all-embracing unit emerging from the no-thing (0- i, and the unity which ultimately is to be radiated back into nothingness (i- 0) origin of the sephiroth before we examine each sephirah in turn, it may be of some interest to the reader to enquire into the origins of this philosophical system. though pre-eminently jewish, it is nevertheless eminently universal. the word is probably derived from rps sapheir, which means gto number h or gto count h, and the ten sephiroth are frequently abbreviated as s hy and samekh+ od equal 70, the num

i. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondences are those connected with the sephirah 'hokmah; for in many places in the old testament and in the new, especially in the works of st. paul and st. john, is wisdom described as the creative power. the book of genesis opens with t

he cross-bar the waters, motionless as zero, and the lower arm the reflection of the higher arm on the waters. thus we obtain from a, or 1 0 1, or 10 0 10; the first equals 2, the second 20, and od spelt in full- od vau daleth- equals 20; therefore the two together equal 22, that is the twenty-two letters of the hebrew alphabet which constitute the paths of the tree of life and out of which, with the sephiroth, the universe is mystically formed. finally, as od represents the ten sephiroth and the twenty-two paths, it is the symbol of all things concentrated in the primordial point. in the third chapter of genesis the fall of man is described. to the qabalist it depicts the first step in the redemption of tetragrammaton; for unless eve had tempted adam, good and evil could never have been h

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

xt three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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 kabbalah of the hebrew

GILBERT THE MAGICAL MASON

ction 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; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes al

r the formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on thefourthplane of assiah, on which we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them; these may also be associated with the three mother letters, a, m, sh, aleph, mem and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and c

y 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 bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and distributed among the sephiroth in a peculiar manner: so that even if to some jewish exoteric teachers 'jehovah' is the name in especial of the so-called passive principle, or female aspect of binah- and that this did at times degenerate into the worship of the groves- yet this stigma does not attach to the kabalistic conception of the tetragrammaton, that dreadful name of majesty which might never be uttered by th

e always claimed as being the secret knowledge which god gave to moses for the use of the priests 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 numbers and the twenty-two letters: these again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, of the great sea, the mothersupernal-binah: and of the twenty-two occult forces of the nature of the universe symbolized by the three primary elements, the planets, and the zodiacal influences of the heavens which tincture human concerns through the path of our sun in annual course. now, to show the close connection between the kabalah an

mes of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the root idea is the same in them all. the human principles may be stated as three in afourth-thebody; or as five, recognizing astral form and body; or as seven, subdividing the divine principle; or as ten, comparable to the sephiroth. to explain these fully would take too long, and would cumber you with obstruse words, a jargon to those who are unused to them: one system will suffice as an illustration. from yod,thejeof jehovah, comes the highest overshad255 owing of the divine, comparable to the atma. fromhe,the ho of jehovah, comes neshamah, the buddhi, the spiritual soul. from yay, thevofjehovah, comes ruach

ed, of earnest effort,ofa life of self255 sacrifice, may serve as signs and pass words to secure an admission to the shut palace of the king.[reprintedfromlucifer,vol. xii, nos. 68and69(april and may1893),pp.147-53,203-8.]11.thetensephiroththe sephiroth form a decad and constitute the numerical conception of god; he may be known by numbers, and by letters. the ideas of god by means of numbers are the sephiroth; by means of letters they are the shemoth. the shemoth are the explanatory titles of the great name, the shema; this shema distributed into its elements is the shemhamphorasch. the ten sephiroth bear names. the first is the crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the

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

GILBERT THE SORCERER AND HIS APPRENTICE

each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthing to represent materially theforcesoftheineffablenm1e'[clavicularosicrucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but t

conciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and mo

ken beneath their feet are:rahab,whose symbol is a terrible demon leaping upon an ox;machaloth,a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcere

e 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 87 7 7first form33 3 i i i2 2 2binah kether chokmahl'h55 5 6 6 6 4 4 4geburahtlpherethchesed,n0i),mq,8 88 99 9 7 7 7hodyesod netzach:'1nramsecond form16. each of the 22 paths represents the equilibrium of the sephiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement an

he successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the

iroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod

le malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of life embraces the whole of the sephiroth and is therefore the fitting symbol of the isis of nature. hence, also, its circle is always to be represented larger than that of mercury.0 267 267.'45. the mode of using the talismanic forms drawn 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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

re chronicled in the egyptian book of the dead. it is also believed that this text (and others) used secret codes to outline the mysteries as taught within the egyptian occult schools. these teachings were complex and sophisticated. for example, it was taught that man was seen as having ten bodies, ranging from the khu or self to the ka or astral body. it is intriguing that these fit so well with the sephiroth of the tree of life, however, when we consider that moses was an egyptian initiate, the link becomes self evident. the life of the average man or women in egypt was saturated with magic, there was no artificial separation between religion and magic. while there certainly was an esoteric craft sustained by a specialised priest class, there was always festivals, feasts and celebrations

GOLDEN DAWN RITUALS A

harist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in th

GOLDEN DAWN RITUALS B

d each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed

e spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attributed to the sephiroth of hnyb. this is because hnyb is the sephira from which the clear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this poi

osely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attributed to the kerubic emblem of e, y, and to the wand. the color of this point is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency i

GOLDEN DAWN RITUALS C C1

terial available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beg

round the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not

ecome sloppy in his or her workings as so many of the uninitiated, and give the 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 d

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 difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of th

GOLDEN DAWN RITUALS D

4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and o. the lower and outer eight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process t

GOLDEN DAWN RITUALS SADD

s to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside square is always attributed to the letter that corresponds to the element of the lesser angle. how they are read: a names

GOLDEN DAWN RITUALS U1

ving their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the 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 ass

f the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in

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

sleeping and in the mad man, the idiot, and the drunkard, the process is not quite the same. in the sleeping man, the concentration of the ruach in his heart during the waking time hath produced a weakening of the action of the ruach in its subsidiary sephiroth in the physical body. to preserve the salutary conjunction of the ruach with the nephesch in the physical body (whose limits are fixed by the sephiroth of the ruach, it is necessary to weaken the concentration in trapt to repair the strain which is produced by the concentration of the ruach therein during the waking state. this reflux of the ruach into the subsidiary sephiroth produces naturally a weakening of the lower will; the ruach, therefore, does not reflect so clearly the reasoning faculty. the thought of the spiritual consci

d unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part w

GOLDEN DAWN RITUALS U3

to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be nei

GOLDEN DAWN RITUALS U7

but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent

emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, t

translucent withal. from the orange tawny of dwh mingled with the puce of dwsy there goeth forth a certain red russet brown, russet yet gleaming with a hidden fire. and from the green of jxn and the puce of dwsy there goeth forth a certain other darkening green olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the

their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prin

.m. the five elements in the four scales of the king, queen, prince, and princess. this document also provides an appropriate symbol as it relates to the court cards in its appropriate color. the active adept will have no trouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four scales as related to the name, hwhy. addendum ii provides the z.a.m. with the correct sounds as related to the zodiac, the mother letters, and the planets. the wise and prudent adept will work to incorporate these audio symbols into his/her practical workings. let the z.a.m. of our sacred order study well this document and remember that gcolors are fo

GOLDEN DAWN RITUALS Z1

the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spit

our arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it

ere as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name

, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this mitre represents the wisdom of hmkj as a duplicated aspect of rtk, attracted by the symbol of self sacrifi

each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this mitre represents the wisdom of hmkj as a duplicated aspect of rtk, attracted by the symbol of self sacrifice. the sceptre is wielded by the forces of flux and reflux, shown by the grip being referred to the path q, and it represents the attraction into the universe of the forces of divine mercy. the sephiroth and paths are marked only as bands, and owing to its meaning, should be carried by the hegemon in all conducting of the candidate as representing to the latter the attraction of the forces of his higher self. it is called "the sceptre of wisdom" the lamen is explained in part in the grade of philosophus thus "the peculiar emblem of the hegemon is the calvary cross of six squares with

e revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus"

from the beyond, sent out to a, the commencement of the spring of the year, the life which after being inspired is breathed forth again; and also the possible use of that breath between the inspiration and the expiration, in the combination between it and the forces of the microcosm) the whole is a rehearsal of the properties of the reflection of the element of m down through the middle pillar of the sephiroth. this represents the reflection of the m from rtk, through trapt, dwsy, and even to the citrine part of twklm. the subtle aether is, in rtk, inspired from the divine light beyond; then reflected into trapt, wherein it is combined with the reflexes from the alchemical principles in that great receptacle of the forces of the tree. in dwsy, it affirms the foundation of a formula and fro

GOLDEN DAWN RITUALS Z2

names, etc. of the plane appropriate to the form that he may retain it under his proper control and guidance. v. he states clearly to the form what he intends to do with it. w. similar to the w.section of invisibility, save that the conjurations, etc, are to be made to the appropriate plane of the form instead of to hnyb. 14 c spiritual development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his t

GOLDEN DAWN RITUALS Z3

d between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the equilateral cross of the elements (of which the center would naturally be about the invisble station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of

GOLDEN DAWN RITUALS ZAM8

of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen line

s in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 hod net 7 zach n x j mal 10 kuth t m k w l 6 taking the yetziratic attributions and placing them in combination with the former diagram, we arrive at a satisfactory analysis compounded of both sca

m k w l 6 taking the yetziratic attributions and placing them in combination with the former diagram, we arrive at a satisfactory analysis compounded of both scales of interpretation. note that the lineal figures of the tens and hundreds are distinguished from those of the units by being encircled with either one or two rays. if we further place these within the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the r

ition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t tz, tz dwsy 9 90 900 e k the lineal figure may then be placed in the following classification: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9

which will be covered in higher grades for those of you who would wish to pursue this hexagram and its workings. in regards to the traditional hexagram, which is often times called the star of david or jewish star. it represents the force of the planets acting through the various signs of the zodiac. this is very powerful and effective in sealing the astral image of nature under the presidency of the sephiroth, as well as the seven palaces. the hexagram is especially attributed to a. this symbol is one of great power and of great strength. in it are both the combination of the pentagram and the cross, thus, forming a very potent and positive triad which are in harmony with each other. the heptangle refers to the seventh sephira of jxn. as we disperse the power of the seven planets through

alchemical principles counterchanged and interwoven. it is not akin much to the nature of 5 as it is to the sphere of dwsy. it is only when the enneagram is reflected from every fifth point that it becomes consonant with the nature of 5. the enneagram is the star of 5. it is a fitting representation of the 5's administration to the l through the virtues of the solar system under the presidency of the sephiroth. when the enneagram is reflected from every fourth point, it is composed of the three triangles united with a circle which alludes to the triple ternary of the three alchemical principles, q3p. when reflected from every fourth point, it is not so much in harmony with the nature of the 5 as when the enneagram is reflected from the fifth point. the decangle represents the power of the

t represents the power of the dodecad. the dodecagon represents the influences of the zodiac through nature. however, the dodecagram represents its constriction. the number of degrees of the great circle cut off between its angles is thirty. this forms a weak astrological semi-sextile. one final note is that when using these lineal figures later in the forming of talismans under the directions of the sephiroth, we must remember that all of the sephiroth below the point of hmkj should have a double, triple, or quadruple form of 12 for example, let's take the heptangle of jxn, the heptagon and the two forms of the heptagram. they should all be united in the same talisman with the extremities of the angles coinciding. you will be utilizing these figures for potent and powerful planetary, zodi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e rigveda, the most ancient of the vedic texts and a rich repository of indian mythology. each stanza is made up of 40 syllables with the result that the entire composition consists of 432,000 syllables. no more, and no less.17 and in rigveda 1:164 (a typical stanza) we read of the 12- spoked wheel in which 720 sons of agni are established .18 in the hebrew cabala there are 72 angels through whom the sephiroth (divine powers) may be approached, or invoked, by those who know their names and numbers.19 rosicrucian tradition speaks of cycles of 108 years (72 plus 36) according to which the secret brotherhood makes its influence felt.20 similarly the number 72 and its permutations and subdivisions are of great significance to the chinese secret societies known as triads. an ancient ritual requ

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

46, re-published may of 1971. copyright borderland sciences research foundation. all this and more at: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continue

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

an magic for the proper methods of using these names of power, their meanings, and gematric values. 40 sephirothic names i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. aleister crowley, gematria the names of the presiding deities of the sixteen sephirothic crosses (also called calvary crosses) are shown in figure 12, appendix a. consult enochian magic for gematria values and correct pronunciations. these deities must be addressed for all operations on any of the s

ng them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of the seven planets under the presidency of the sephiroth. usuaily, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of dif ference from the pentagram. the golden dawn's the ritual of the hexagram when invoking, evoking, or banishing deities of the watchtowers you should always include tracing the proper hexagram. in addition to the hexagrams describeci in enochian magic

agick describes thirty aethyrs or aires that are situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisib

f the sons of men" the three governors of khr (pronounced keh-har) are: zildron zodee-el-dar-oh-en parziba par-zodee-bah totokan toh-toh-kan these governor's names add up to 866 (255+189+ 422+=866) which is the number for kafafam komselha, meaning "an enduring cycle" this aethyr contains the masculine energy of jupiter combined with the feminine energy of juno. this is because of its proximity to the sephiroth chesed which is ruled by jupiter. these combined currents cause a mixture of visions to be encountered when you first enter here. as you accustom yourself to the atmosphere you will see that these currents form themselves into a gigantic spinning wheel. everyone who enters khr will probably see this wheel slightly differently. crowley saw it as one wheel composed of forty-nine smalle

you must neither ignore this feeling nor flee from it. you must face it, if you can. in order to enter into the aethyr itself you must totally accept the atmosphere of death that will confront you. crowley had difficulty in 232 entering this aethyr. he discovered that it was easier to enter vta at night rather than in the day. you are advised to do the same. the darkness of vta is a reflection of the sephiroth, binah which is located above it. it is the total darkness from which all light springs during creation. there is no creativity in vta. there is no life there as we usually think of it. at first you will see only an ocean of darkness which is but a glimpse of the sea of binah. even the desire for light is absent. if this desire rises in you at this point, you will probably be ejected

d themselves to 239 helping others. another name for this wine is compassion. loe, like most of the aethyrs, contains an initiation. this initiation is called the mystery of babalon. in this initiation you will be required to shed your blood into her cup and share in her great work, and unite yourself with her. the result of this union is understanding. loe is below the abyss but is very close to the sephiroth, binah, and you will probably experience some of the powerful feminine forces flowing down from dinah. after a successful initiation you will see a vision of babalon and the beast somewhat like you did in the 16th aethyr, lea. however, because of your experience in vta you will now recognize the beast to be the lord of the city of pyramids. the symbol ism here is very important for y

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the f

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ess or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the translators of the cabala) of the sephiroth. how can the non-active eternal principle emanate or emit? the parabrahman of the vedantins does nothing of the kind; nor does the ain-soph of the chaldean cabala. it is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every mah -manvantara, or new cycle of lif

ISIS UNVEILED

inities, each contxuned in a 'head' in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating

potency. the writings of irenaeus, lleodoret, and epiphaoius, teeming with accusations agamst the gnostics and 'herestea' repeatedly show simon hagus and cerinthus nuucing of binah the feminine divide spirit wlucb inspired simon. biuah is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. ti

olism of every great nation; for everywhere it rqwesented the digitizecoy google 270 isis unveiled ridyi' the thrice moed nence iriiidi three pot prindplei qwit, toke. u>d tesdies the yajtu (the maifickl my- matter; or the active (male, panrc (fe- teriet* male, and the dual or corcjative princq^ having done with the uoreveajed triad, whidi partake* of both and bindi the two and the first triad of the sephiroth, called together. it was the arbm or mjntic the 'intdlectual wwld' little lemaini tx 'tour* the m;iter7-godi, the kabiri, be nid. in the great geomebrical figure mimmariaed in the unitf of one auprobe which hm the double triangle in it, the deity. it ii found in the egyptian pyra- central drde repiewnt* the worid within midi, whose equal ndea tower up until the nniverae. the double t

iviau and mjthi- al patriareba of tbe bible "of him who is formless, the non- existent (also the eternal, but nof fint cause, is bom the heavenly man" but after he created the form of the heavenly man hk^ mn, he "used it as a vehide wherein to descend" says tbe kabala. thus adam kadmon is the avatar of the concealed power. after that the heavenly adam creates or engenders by the combined power of the sephiroth, the earthly adam. the work of creation is abo begun by sephira in the creation of the ten sephi- roth (who are tbe prajapatis of the kabala, for they are likewise the lords of all beings. the zohar asserts the same. according to the kabalistic doctrine there woe worlds zoliar, 111, p. 292 b; amsterdam ed. everything will return some day to that from which it first proceeded "all

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

a is also called reflective intelligible informed superessential endless in resource* the reflection of god is in the archetype which is the second principle, or macrocosmos (created worlds, exhibiting either sides, or will in action. this is displayed in three divisions, or spheres called (1st) the empyr um (god (2d) the ether um (the saviour (3d) the elements (the virgin mary. light emanates in the sephiroth( cabala) or sevenfold rotation hence the production of phenomena. in uniting with the ethereal spirit, it becomes the soul, or responsive sentience of the world. the further elucidation of the rosicrucian theological system, in its general features so far as in hint or parable submitted to unenlightened comprehension will be found pre-stated at page 208, and elsewhere. the rosicrucia

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

include the hebrew text next to his translation (anonymous. the sepher yetzirah. bray: guild press, 1976. with a terse introduction and scant notes( excluded from the body of the text to avoid any interference between the text and the reader, this rendition of sy is slim but attractive more a little work of art and trigger for meditation than a scholarly effort. the frontispiece shows the tree of the sephiroth from robert fludd s utruisque cosmi. 20073 12 friedman, irving. the book of creation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intention. the clear translation is followed by observations of the text which

KNOWLEDGE LECTURE FIVE

e remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 2

e hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as t

tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of t

KNOWLEDGE LECTURE FOUR

volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized

ormer to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his

KNOWLEDGE LECTURE ONE

correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tr

KNOWLEDGE LECTURE THREE

its are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each

KNOWLEDGE LECTURE TWO

philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and

le, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the divine names attributed to the sephiroth kether's divine name is eheieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels. binah's divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx, its choir of angels is th

LIBER O

om the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all or liber o vel manus et sagittae sub figura vi. i. 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in the preparation. 2. in this book it is spoken of the sephiroth, and the paths, of spirits and conjurations; of gods, spheres, planes, and many other things which may or may not exist. it is immaterial whether they exist or not. by doing certain things certain results follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them. 3. the advantages to be gained from them are chiefly these (

LIBER 777

im water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar 9 45 d 6th plane, middle pillar 1010 the flami

ve head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail a

ifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum published by wier. crowley published an edition of

as a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. liber 777 52 notes to table of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given in crowley s remarks on this column in 777 revised, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the trumps in t

the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to th

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

LIBER CCC KHABS AM PEKHT

worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the

LIBER CHANOKH

be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic sig

d in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here

LIBER LVII

rst, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely

saiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah va-daath, and the angelic names \ynanc, shinanim (psalm lxviii, 18) or \yklm, melekim, kings. thus by the union of justice and mercy we obtain beauty and clemency, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sep

ndour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be i

nah. t.s[ 20 [lit .lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, a

of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the 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 fur

ars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called

econd and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) i

ce, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it

LIBER LXVII THE SWORD OF SONG

nd the cross beneath the triangle that were his and un-revealed. and on the third day he left her and came to her who had initiated him before he was initiated; and with he he abode eight days and twenty days :3 and she gave him gifts. 1 lamed means ox-goad; aleph, an ox. lamed aleph means no, the denial of aleph lamed, el, god. 2 read reverse, the star= the will and the great work] is to fold up the sephiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quive

LIBER LXXVIII

ng link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a

LIBER MMCMXI NOTE ON GENESIS

esence. now ]alm hath the number 91, which is also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperati

trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8

rd is ta. on either side of this is the pair of figures 35. 53, balanced one against the other: as though symbolic of the great dawning of life of the mothers.h and, vitalised by the son (3) as the vice-gerent of his father. these balanced figures together make 16, whereof the key is 7; the total number of letters in the third symbol. then we have left at either end 4 and 6= 10* the perfection of the sephiroth, as if to declare that this verse from, beginning to end thereof reflected the voices from kether even unto malkuth: and 6- 4= 2 again, the central 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 r

e key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. li

LIBER O

press. this e-text last revised 29.06.20tiliber o vel manvs et sagitta svb figvra vi v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 i 1. this book is very easy to misunderstand; readers are asked to use the most minute critical care in the study of it, even as we have done in its preparation. 2. in this book it is spoken of the sephiroth and the paths; of spirits and conjurations; of gods, spheres, planes, and many other things that may or may not exist. it is immaterial whether these exist or not. by doing certain things, certain results will follow; students are earnestly warned against attributing objective reality or philosophical validity to any of them. 3. the advantages to be gained from them are chiefly these

LIBER SAMEKH

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

genitale. h however the original greek has diacanna corun here. 12 the reference is presumably to the design for a magic circle given in book 4, part 2 (it appears on the dust jacket of the symonds& grant edition of magick; see also the figure gthe triangle of the universe h illustrating liber cmlxiii in equinox i (3. in liber samekh& liber viii 52 the centre is an inverted tau of ten squares for the sephiroth (the upright representing kether, chokmah, binah, tiphareth, and yesod, with malkuth in the centre of the base; this is enclosed within a notional equilateral triangle, indicated only by three lozenges at its corners; the circle is circumscribed about this triangle, thus the tiphareth square is at the centre of the figure. the design is somewhat impractical unless one has the regular

ick. the footnote was misprinted in the first edition, reading g c will not be gthe fifteen by fucntion h instead of gfive, h etc. c h; symonds and grant in the rkp edition realised this reading was erroneous, but assumed the error was gnot h for gnow. h the number of vau is 6, which is also the number of the sun; further, in the formula of tetragrammaton vau refers to the son, who is referred to the sephiroth from chesed to yesod but particularly to tiphareth, again referred to 6 and the sun; hence gthe sun.6.the sun. h 28 one suggested solution to this (i claim no credit for it, i read it on an internet discussion group: yod, 10, reduces to 1 by summing digits or aiq bkr( gten that is one h; aleph expands to 111 by spelling it gin full h alp( gone that is one in three h; vau is six; mult

LIBER THISHARB

ill work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the tao with the yin and the yang v a a publication in class a 1 here is nothing under its three forms. it is not, yet informeth all things. now cometh the glory o

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de dominico

c writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the ear

d it to be a symbol of universal being. over the head of the goddess the throne is surmounted by a triple crown, and beneath her feet is the house of material substance. the threefold crown is here symbolic of the triune divinity, called by the egyptians the supreme mind, and described in the sepher ha zohar as being "hidden and unrevealed" according to the hebrew system of qabbalism, the tree of the sephiroth was divided into two parts, the upper invisible and the lower visible. the upper consisted of three parts and the lower of seven. the three uncognizable sephiroth were called kether, the crown; chochmah, wisdom; and binah, understanding. these are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciou

thers" sewn "double" and twelve "simple" 3. the ten numbers (sephiroth) out of nothing are analogous to the ten fingers and the ten toes: five over against five. in the center between them is the covenant with the only one god. in the spiritual world it is the covenant of the voice (the word, and in the corporeal world the circumcision of the flesh (the rite of abraham. 4. ten are the numbers (of the sephiroth) out of nothing, ten--not nine; ten--not eleven. comprehend this great, wisdom, understand this knowledge and be wise. inquire into the mystery and ponder it. examine all things by means of the ten sephiroth. restore the word to its creator and lead the creator back to his throne again. he is the only formator and beside him there is no other. his attributes are ten and are without l

f all. the fifty gates reveal a certain evolutionary process and it was declared by the rabbins that he who would attain to the highest degree of understanding must pass sequentially through all of these orders of life, each of which constituted a gate in that the spirit, passing from the lower to the higher, found in each more responsive organism new avenues of self-expression. next: the tree of the sephiroth sacred texts esoteric index previous next p. 121 the tree of the sephiroth the tree of the sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of chasidism. the qabbalah is the priceless heritage of israel, but each year those who comprehend its true principles become fewer in number. the jew of today, if he lacks a r

ridiculous superstition which has survived the black magic of the dark ages. yet without the key which the qabbalah supplies, the spiritual mysteries of both the old and the new testament must remain unsolved by jew and gentile alike. the sephirothic tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. the ten globes are called the sephiroth and to them are assigned the numbers i to 10. the three columns are called mercy (on the right, severity (on the left, and, between them, mildness, as the reconciling power. the columns may also be said to represent wisdom, strength, and beauty, which form the triune support of the universe, for it is written that the foundation of all things is the three. the 22 channels are the let

m. according to some authorities, it is this heavenly adam, and not a terrestrial man, whose creation is described in the opening chapters of genesis. out of the substances of this divine man the universe was formed; in him it remains and will continue even after dissolution shall resolve the spheres back into their own primitive substance. the deity is never conceived of as actually contained in the sephiroth, which are purely hypothetical vessels employed to define the limits of the creative essence. adolph franck rather likens the sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable. the ten sephiroth composing the body of the prototypic adam, the n

essence. adolph franck rather likens the sephiroth to varicolored transparent glass bowls filled with pure light, which apparently assumes the color of its containers but whose essential nature remains ever unchanged and unchangeable. the ten sephiroth composing the body of the prototypic adam, the numbers related to them, and the parts of the universe to which they correspond are as follows: no. the sephiroth the universe alternative 1 kether--the crown primum mobile the fiery heavens 2 chochmah--wisdom the zodiac the first motion 3 binah--understanding saturn the zodiac 4 chesed--mercy jupiter saturn 5 geburah--severity mars jupiter 6 tiphereth--beauty sun mars 7 netsah--victory venus sun 8 hod--glory mercury venus 9 jesod--the foundation moon mercury 10 malchuth--the kingdom elements mo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

der of levi, that the key of solomon was his text book of study, and at the end of this volume, i give a fragment of an ancient hebrew manuscript of the key of solomon, translated and published in the philosophie occulte, as well as an invocation called the qabalistical invocation of solomon, which bears close analogy to one in the first book, being constructed in the same manner on the scheme of the sephiroth. the history of the hebrew original of the key of solomon is given in the introductions, but there is every reason to suppose that this has been entirely lost, and christian, the pupil of levi, says as much in his histoire de la magie. i see no reason to doubt the tradition which assigns the authorship of the key to king solomon, for among others josephus, the jewish historian, espec

n these thou shalt write four terrible and tremendous names of god, viz: between the east and the south the supreme name ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahih, eheieh; between the west and the north the name of power alivn, elion; and between the north and the east the great name alh, eloah; which names are of supreme importance in the list of the sephiroth, and their sovereign equivalents. furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the earth; and the space the key of solomon page 18 between the lines of the outer and inner square shall be half-a-foot. the extreme angles of the outer square shall be made the centres of four circles, the measure o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel. their empire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, the demons of revolt and of

MORALS AND DOGMA

the first principle, says "i must write to you in enigmas, so that if my letter be intercepted by land or sea, he who shall read it may in no degree comprehend it" and then he says "all things surround their king; they are, on account of him, and he alone is the cause of good things, second for the seconds and third for the thirds" there is in these few words a complete summary of the theology of the sephiroth "the _king" is ainsoph, being supreme and absolute. from this centre _which_ is _everywhere, all things ray forth; but we especially conceive of it in three manners and in three different spheres. in the _divine_ world (aziluth, which is that of the first cause, and wherein the whole eternity of things in the beginning existed as unity, to be afterward, during eternity uttered forth

enty-two_ that of his disciples: that john addressed his rebukes and menaces to the _seven_ churches, the number of the archangels and the planets. at babylon were the seven stages of bersippa, a pyramid of seven stories, and at ecbatana seven concentric inclosures, each of a different color. thebes also had seven gates, and the same number is repeated again and again in the account of the flood. the sephiroth, or emanations _ten_ in number, three in one class, and seven in the other, repeat the mystic numbers of pythagoras. seven amschaspands or planetary spirits were invoked with ormuzd: seven inferior rishis of hindustan were saved with the head of their family in an ark: and seven ancient personages alone returned with the british just man, hu, from the dale of the grievous waters. the

ontraries, is the second grand principle of that occult philosophy veiled under the name"_kabalah" and indicated by all the sacred hieroglyphs of the ancient sanctuaries, and of the rites, so little understood by the mass of the initiates, of the ancient and modern free-masonry. the sohar declares that everything in the universe proceeds by the mystery of "the balance" that is, of equilibrium. of the sephiroth, or divine emanations, wisdom and understanding, severity and benignity, or justice and mercy, and victory and glory, constitute pairs. wisdom, or the intellectual generative _energy, and understanding, or the _capacity_ to be impregnated by the active energy and produce intellection or thought, are represented symbolically in the kabalah as male and female. so also are justice and m

s symbol of the evil. there are three primary colors _red _yellow, and _blue; and four secondary _orange _green _indigo, and _violet; and all these god displays to man in the rainbow; and they have their analogies also in the moral and intellectual world. the same number _seven, continually reappears in the apocalypse, compounded of _three_ and _four; and these numbers relate to the last seven of the sephiroth, three answering to benignity or mercy, severity or justice, and beauty or harmony; and four to _netzach _hod _yesod, and _malakoth, victory, glory, stability, and domination. the same numbers also represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being re

etzach _hod _yesod, and _malakoth, victory, glory, stability, and domination. the same numbers also represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectual, active, masculine energy, and the passive capacity to produce thought, the action of thinking results. from that of benignity and severity, harmony flows; and from that of victor

otrimpos, deities of light and thunder, of hell and of the earth; the ancient scandinavian to _odin, frea, and _thor; and the old etruscans to tina, talna, and minerva _strength, abundance, and _wisdom. while plato tells us of the _supreme good, the _reason_ or _intellect, and the _soul_ or _spirit; and philo of the _archetype of light _wisdom [s??a, and the _word; the kabalists, of the triads of the sephiroth. while the disciples of simon magus, and the many sects of the gnostics, confuse us with their _eons, emanations, powers, wisdom superior_ and _inferior, ialdabaoth, adam-kadmon, even to the three hundred and sixty-five thousand emanations of the malda tes. and while the pious christian believes that the word dwelt in the mortal body of jesus of nazareth, and suffered upon the cross;

rs. philo calls it the "universal light" which loses a portion of its purity and splendor in descending from the intellectual to the sensible world, manifesting itself outwardly from, the deity; and the kabalah represents that only so much of the infinite light flowed into the circular void prepared for creation within the infinite light and wisdom, as could pass by a canal like a line or thread. the sephiroth, emanating from the deity, were the rays of his splendor. the chald an oracles said "the intellect of the generator, stirred to action, out-spoke, forming within itself, by intellection, universals of every possible form and fashion, which issued out, flowing forth from the one source. for deity, impersonated as dominion, before fabricating the manifold universe, posited an intellect

is called auir, ether, or space. this ether is somewhat more gross than the light--not so subtle-_though not perceptible by the senses--is termed the primal ether--extends everywhere; philosophers call it _the soul of the world_ the light so _forth-shown_ from the deity, cannot be said to be _severed_ or _diverse_ from him "it is flashed forth from him, and yet all continues to be perfect unity" the sephiroth, sometimes called the _persons_ of the deity _are his rays, by which he is enabled most perfectly to manifest himself. the introduction to the book sohar says: the first compression was effected, in order that the primal light might be upraised, and a space become vacant. the second compression occurred when the vestiges of the removed light remaining were compressed into points; and

MOTTA MARCELO THE COMMENTARIES OF AL

of the dying god. some of its rituals are founded on an utterly false metaphysics and cosmogony; but others are based on truth. we end those, and mend these. this "knowledge" is the initiated wisdom of this aeon of horus. see book 4, part iii, for an account of the new principles of magick. note that knowledge is daath, child of chokhmah by binah, and crown of microprosopus; yet he is not one of the sephiroth, and his place is in the abyss. by this symbolism we draw attention to the fact that knowledge is by nature impossible; for it implies duality, and is therefore relative. any proposition of knowledge may be written 'arb 'a has the relation r to b. now if a and b are identical, the proposition conveys no knowledge at all. if a is not identical with b, arb implies 'a is identical with

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

c images, etc- this one goal is in the background, giving meaning and substance to all else. no matter, then, what aspect of the work the student devotes himself to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as i

ral qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus

ck of tarot cards based upon esoteric <53> descriptions- though i should very much liked to have done so. but by using the waite and the available french and italian packs, and by comparing them with the accounts given in the rituals, the imagination of the reader will render this omission unimportant. the third grade is that of practicus referred to the sephirah hod, the splendour, the lowest of the sephiroth on the left hand side of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the

of the tree, the pillar of severity. its attributions refer to the sphere of the operation of mercury, but more especially to the element of water which in this ceremony is invoked to power and presence. as i have previously remarked, and it bears constant reiteration, the tree of life and the qabalistic scheme as a whole should be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3

tree of life, paying at first particular attention to the formulation of the middle pillar in the sphere of sensation or aura. this latter was conceived to be an ovoid shape of subtle <80> matter, and the imaginative formulation of the various sephiroth therein whilst vibrating the appropriate divine names went far towards opening, in a safe and balanced way, the psycho-spiritual centres of which the sephiroth were but symbols. this technique, with the so-called vibratory formula of the middle pillar which is a development therefrom, i consider to be one of the most important practical systems employed in the order. though the documents describe it in a very rudimentary and sketchy fashion, nevertheless it is capable of expansion in several quite astonishing directions. i have discussed an

uals of the hexagram. d. description of lotus wand, and ritual of consecration. e. description of rose cross and the ritual of consecration. f. sigils from the rose. g. sword and four implements, with consecration ritual. h. clavicula tabularum enochi. j. notes on the obligation of the adeptus minor. k. consecration ceremony of the vault. l history lecture. m. hermes vision, and lineal figures of the sephiroth. n. 0. p. q. r complete treatise on the tarot, with star maps. s. the attributions of the enochian tablets. t. the book of the angelical keys or calls. u. lecture on man, the microcosm. w. hodos chamelionis, the minutum mundum. x. the egyptian god-forms as applied to the enochian squares. y. enochian chess. z. symbolism of the temple, candidate, and ritual of the neophyte grade <85>

tion upon thyself" in deviation from these injunctions lie the only actual dangers in the divine science. one of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. and i cannot insist too strongly that this is fundamental the student must make himself familiar first of all with the hebrew alphabet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and elements. all the symbols referred to the lamens of the officers should be carefull

d in the ritual to have the colours of the twelve introduction 4 7 signs of the zodiac painted on its stem, and it is surmounted by the lotus flower of isis. it symbolises the development of creation the wand has ever been a symbol of the magical will, the power of the spirit in ation. and its description in the instruction on the lotus wand is such that it is seen to embrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of t

RUBY TABLET OF SET

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 already occupying

cards, the symbolism inherent in the numbers of the cards is useful to the initiated reader. we therefore direct those who are not yet familiar with the kaballah to read some introduction on it.(40) learn enough about the kaballah so that you know the basic relations between the various sephiroth and the paths between them. you should also learn the more basic and common symbolism connected with the sephiroth and paths. the rest of this primer will assume that you have this basic knowledge. if this is your first exposure to either the kaballah or the tarot, you may be wondering about the coincidences involving two numbers. the kaballah has ten sephiroth, and the tarot has ten numbered cards in each suit. the kaballah has 22 paths between the sephiroth, and the tarot has 22 trumps. wonder

about the tarot as well, very little of that drivel has achieved the historic status that kaballistic writings possess. it's easier to detect and ignore metaphysical hogwash concerning the tarot. further, the tarot is yet growing, as evidenced by the 20th century book of thoth, and by work within the temple of set. the tarot was intentionally designed around the ten sephiroth and 22 paths between the sephiroth, and the success of the tarot stems partly from these correspondences. these latter correspondences are shown in the tarot- general attribution (plate# xxviii) in the book of thoth(41. other tables of correspondences have been published elsewhere, but crowley's appears to be the most widely accepted and most "accurate. table 4 below illustrates the correspondences of the numbered tar

h, and the success of the tarot stems partly from these correspondences. these latter correspondences are shown in the tarot- general attribution (plate# xxviii) in the book of thoth(41. other tables of correspondences have been published elsewhere, but crowley's appears to be the most widely accepted and most "accurate. table 4 below illustrates the correspondences of the numbered tarot cards to the sephiroth of the kaballah.(42) using this table, let us now look again at the triplet of the three of swords, five of wands, and seven of disks. how could we interpret this triplet using kaballistic symbolism? three of swords: binah is the mother of matter, of physical creation. binah is also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of acti

st restful period is that of the three of swords, where binah's creation is potential, not actual. the physical activity we thought was creation in lesson 5 was actually just preparation. the true creation was mental, as shown by the kaballistic interpretation of the seven of disks aided by the three of swords. table 5 below presents crowley's correspondences between the atu and the paths between the sephiroth,(46) which will be used throughout this primer.(47) table 4: correspondences between kaballistic sephiroth and the numbered tarot cards by these correspondences, the atu absorb meaning not only from their position on the tree (vertical and horizontal, but also from the sephiroth that they connect. let us examine some of these correspondences, so you will recognize them in later discu

"newly severed head of a bearded man" the current job can be destructive "she is the clear, conscious perception of idea, the liberator of the mind" reflect on the methods and results of some liberators. sometimes the liberated are worse off after the liberation than before. the 10.s continues this message. the kaballic ten is the end of the tree of life, the final result of passage down through the sephiroth. this can be a warning, that the current job is a dead-end for the querant. talking more specifically of the 10.s, crowley calls it "reason divorced from reality" and claims that "it teaches the lesson. that if one goes on fighting long enough, all ends in destruction" not only do offensive armies fight, but defensive forces fight also. the queen may symbolize that the querant is irr

uld incorporate an objective standard of measurement by which one's progress may be recognized and formalized. such a system has been created and refined by the church of satan and temple of set over the last two decades, and an appropriately modified version of it will be introduced into the aa: the old elevenfold degree structure of the a:.a. was adapted from that of the golden dawn, aligned to the sephiroth of the hebrew cabala "tree of life" and divided into three "orders: the golden dawn (probationer through philosophus, the rosy cross (adeptus minor through adeptus exemptus, and the silver star (magister templi through ipsissimus. in the new aa, the three "orders" will be eliminated in favor of a single initiatory structure defined in terms of degrees (of initiation, not "grades" the

SATANGEL

mulae, drawn on the most part of those grimoire spoken of in the introduction, and supplimented by more modern works illustrating the evolution of what might be termed a goetic tradition of black magick. the lesser rite of the pentagram in the ceremonial magick of the western tradition, the archangels are commonly attributed to the influences of the planets, hours, and days, corresponding also to the sephiroth of the tree of life, their demonic counterparts corresponded to the reverse side of the quabalah, otherwise called the tree of death. most commonly they are evoked called in the formation of the circle in preparation for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in fu

SATANIC RITUALS

discourage all but the most idle, bored, talentless, and barren (translation=introspective, mystical, spiritual) persons. contrary to popular assumption, esoteric doctrines do not discourage nonachievers but actually encourage them to dwell in loftier ivory towers. those with the greatest degree of natural magical ability are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a telephone directory it does not mean he is intimately acquainted with each person listed. it is often said that magic is an impersonal tool and therefore neither "white" nor "black" but creative or destructive, depending upon the magician. thi

SEPHER HA BAHIR

one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of creation 3 the aleph-beth 7 the seven voices and the sephiroth 12 the ten sephiroth 32 mysteries of the soul 53 index 57 the bahir 3 section i the first verses of creation 1. rabbi nehuniah ben hakana said: one verse (job 37:21) states "and now they do not see light, it is brilliant (bahir) in the skies [round about god in terrible majesty" another verse, however (psalm 18:12, states "he made darkness his hiding place" it is also written (psalm

s becomes ice. it is thus written (exodus 34:7 "and cleanses" 44. what is the indication that chirek has the connotation of burning? this is because it is fire that burns all fire. it is thus written (1 kings 18:38 "and god's fire fell, and it consumed the burnt offering, the wood, the stones, the dust, and evaporated the water that was in the trench" the bahir 12 section iii the seven voices and the sephiroth 45. he (rabbi amorai) said: what is the meaning of the verse (exodus 20:15, and all the people saw the voices. these are the voice regarding which king david spoke. it is thus written (psalm 29:3, the voice of god is upon the waters, the god of glory thunders [this is the first voice [the second voice is (psalm 29:4, the voice of god comes in strength. regarding this it is written (i

to the ten sephiroth with which heaven and earth were sealed. these parallel the ten commandments. in these ten are included the 613 commandments. if you count the letters in the ten commandments, you will find that there are 613 letters. they contain all 22 letters except teth, which is missing in them. what is the reason for this? this teaches us that teth is the belly and in not included among the sephiroth. 125. why are they called sephiroth? because it is written (psalm 19:2, the heavens declare (me-saprim) the glory of god. 126. and what are they? they are three. among them are three troops and three dominions. the first dominion is light. light is the life of water. the second dominion includes the chaioth ha-qadesh, the ophanim, the wheels of the chariot, and all the troops of the

SEPHER YETZIRAH WESTCOTT

the "ground-work idea 'of this disquisition rests; and these principles may be traced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"

SPENSER THE CULT OF THE ALL SEEING EYE 1960

y the diagonal line. according to manly palmer hall, in his occult treatise -18- on the secret destiny of america,24 the all-seeing eye is that of the great architect of the universe (whenever it appears as a symbol of god. his explanation is that which is generally accepted. it is, however, erroneous. a full commentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper lef

e in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the m

he 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by the moon figure, the while halfcrescent. the caduceus line .spinal chord is the sex force which extends down (he middle pillar of the sephiroth, which is also the body of adam kadmon. the base of the spine is the yesod or foundation, the sacred generative organs (ibid, p. 1201. from yesod springs the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vast and confusing, but there are certain basic ideas to be found in all cabalistic writings. bernhard pick (op. cit, p. 104-5) has w

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

the rite."3 "here" said tresner "we encounter raw spiritual energy" and "we begin to glimpse the spiritual power which is available" to the person who is able to access it.4 x as symbol of transformation tresner goes on to suggest that the x, representing the roman numeral 10, also "cross my heart and hope to die" 207 symbolizes the 10 yuds, or manifestations, of the jewish cabala's tree of life (the sephiroth. he notes that the candidate for this degree wears two cordons, one black in color, the other white, which symbolizes the duality of masonic doctrine "the fact that they cross each other" tresner explains "suggests the unions of opposites or equilibrium (ordo ab chao."5 "in crossing" says tresner "they form an x shape" x, he observes "is an ancient symbol for transformation."6 "this

ewish cabala 445 446 codex magica edgar bronfman, jr, son of billionaire edgar bronfman, sr, head of the world jewish congress, is ceo of seagram, the giant liquor and entertainment industry conglomerate. seagram's logo is subtly placed on the wall and includes a white horse (shades of revelation 6) and other interesting features (photo: usa today, december 14, 1998) in cabala, the sacred tree of the sephiroth is claimed to represent the cosmos, including god (male, his shekinah (anna, the goddess/female, and the kingdom of zion. as shown here, the foundation of all things is the male genitals, or the sex generative process (zolar's encyclopedia of ancient and forbidden knowledge, arco publishing, 1984) magical signs of the jewish cabala 447 jewish comedian jerry seinfeld strikes a decided

THAGIRION

or the fifth counting from levels of initiation) is called thagirion which means dispute or juridical process. this can be interpreted in many ways, the religious juridical process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth o

d gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in

THE KEY TO THE MYSTERIES

verily i say unto thee, that the time cometh when men shall no longer worship god, either in jerusalem, or on this mountain; for god is a spirit<greek is gr:pi-nu-epsilon-upsilonmu- alpha omicron theta-epsilon-omicron-sigma "spirit is god- trans> and they that worship him must worship him in spirit and in truth" x the absolute number of the qabalah the key of the sephiroth (vide "dogme et rituel de la haute magie) xi the number eleven eleven is the number of force; it is that of strife and martyrdom. every man who dies for an idea is a martyr, for in him the aspirations of the spirit have triumphed over the fears of the animal. every man who falls in war is a martyr, for he dies for others. every man who dies of starvation is a martyr, for he is like a

the jew abraham, and the more or less apocryphal oracles of the emerald table of hermes. everywhere one finds the traces of that decade of pythagoras, which is so magnificently applied in the sepher yetzirah to the complete and absolute notion of divine things, that decade composed of unity and a triple ternary which the rabbis have 192 called the berashith, and the mercavah, the luminous tree of the sephiroth, and the key of the shemhamphorash. we have spoken at some length in our book entitled "dogme et rituel de la haute magie" of a hieroglyphic monument (preserved up to our own time under a futile pretext) which alone explains all the mysterious writings of high initiation. this monument is that tarot of the bohemians which gave rise to our games of cards. it is composed of twenty-two

THE MAGICIAN S KABBALAH

in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of s

hapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience i

and extracts from the works of issac luria. it was this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says that they relied more on their imagination than their knowledge of kabbalah, which he sees as "infinitesimal. another stream stemming

e circles represent the ten concepts called "sephiroth, a hebrew word meaning "numerical emanations, and are said to represent every aspect of existence. the lines connecting them are termed "paths" and are taken to represent the nature of the twenty-two letters of the hebrew alphabet, which (unlike english and similar languages) are also concepts and numbers equally (see tables one(a) and one(b. the sephiroth are also seen as paths, and hence the full tree has thirty-two paths. to this basic diagram have been attributed various other systems and attributions of elements from other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sep

provide vast ranges of new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer screen (f) an instrument for proceeding from the known to the unknown on similar principles to those of mathematics. the process of initiation takes us up through the sephiroth via the paths and hence from the apparent world around us into the occult (meaning 'hidden) world of god. that this progression can be mapped is one of the virtues of the tree. as the system is based in simple objects such as the hebrew letters, which can be arranged in "formulae" or words, which have meaning, we can build up a coherent model of the universe by simply applying our ba

complexity and calculation. thus, when magnifying, mathematically, an area of the mandelbrot set, one can find the same strange shape emerging, and within certain areas of that shape, the shape repeats, and so forth. this discovery reminds us of the kabbalistic doctrine of sephiroth existing within sephiroth. indeed, joseph ibn sayyah went as far as to describe in detail the play of lights within the sephiroth to the fourth degree, as, for example, the "tiferet which is in gedullah which is in binah which is in keter (see diagram 3. again, this finds a similarity with one eastern concept which states that "there is no beginning, no ending, no linear progression, only an unbounded net of jewels each of which reflects and contains the reflection of each of the others. thus, the repetitive pl

"the muller-fokker effect" by john sladek "the stochastic man" by robert silverberg, and the "illuminati" trilogy by robert anton wilson and robert shea. the magician can tremble such a web of recursion to great effect, as marlowe says in "dr faustus "the iterating of these lines brings gold; the framing of this circle on the ground brings whirlwinds, tempests, thunder and lightning" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fractal pattern. however, each sephirah within itself contains a complex of aspects. that is (a) a concealed aspect that exists even before its manifestation or emanation as a sephirah. if we see the sephiroth as prisms reflecting the light in ways

urn to the unknown from which it was generated. this can be demonstrated by asking a simple question such as "why is that typewriter in this room" which leads to a further "why did i buy it, and so on in an infinite regress. take the question "what is" and a similar regression can be found. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be yesod. again, split

THE MIDDLE PILLAR

9. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 1

e several principles of man have their operation and unceasing activity. it is precisely with these different phases of man's psychic nature that the technique of magic deals. here is the motive of a former suggestion that analysis should be so co-ordinated with magic as to comprise the first stage of development. for in climbing the tree whch is the formal expression to denote the realization of the sephiroth from the bottom upwards, the first approached is the 9th, that principle of man whch is called the nephesh. that is to say the next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archety

ciousness at the intent of the ego. it will be recalled, as stated as an axiom, that certain of the psychological principles of man have their correspondence with various organs and limbs and parts of the physical body. the exercise called the middle pillar is a demonstration of this axiom, giving the attributions of these principles as a practical experiment to be attempted. the visualization of the sephiroth and the measured vibration of divine names arouse the centers of this aura, or sphere of sensation, from their former latent condition. the effect is gradually to bring into operation the dormant and hitherto unsuspected parts of the psyche. the results of this practice evince, for one thing, an unparalleled increase of vitality and power. this induces and is succeeded by a calmer ju

intuitions of the higher self. at first, only the middle pillar receives attention. but as practice renders the student expert, even dexterous in manipulating his visualizations, he will find it worth while to lengthen the duration of the practice, increasing the field of his attention. balance and equilibrium brought within achievement by the formulation of the centers of the middle pillar, then the sephiroth of the two side pillars of mercy and severity are added to the picture.28 progress is bound to the tree of lifi 43 be slow and gradual here, but given patience and perseverance a new sphere of power and spiritual perception will unfold itself. as a means of giving poise to neurotic patients, and of assisting the task of analysis, the practice of the middle pillar may be recommended t

een misunderstood by overzealous b e p e r s principally because there has been no general understanding of the principles here laid down as rudiments of the work. except in the rare cases of those born with a definite flair, it is quite impossible to succeed in ceremonial magic until a great deal of development has been obtained. and by development, i imply the awakening or formulation within of the sephiroth of the tree of life. development implies the arousing of the dormant power of the psyche. above all else it means the ascent into consciousness of the light and love and wisdom of the higher genius, the yechidah. until that light shines above and through the student, and the magical power is operative within, ceremony must remain what it is for most people: a thing of habit and custo

10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture 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

f the mantra aum "a" refers to jagrata" u refers to swapna, and" m relates to sushupti. the silence that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakra

ples active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated within, broo

THE SECRET RITUALS OF THE OTO

0secret%20rituals%20of%20the%20o.t.o/p3c4.html (3 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. iv now let the woman be withdrawn and carried away to a place prepared. and this place should be a great desert; for in such do rarely wander any human souls seeking incarnation. further let a great circle be drawn and consecrated to the sphere of the work; and let banishing formulae of the sephiroth, and especially of kether, be done often, even unto five or seven times on every day. outside which great circle let the woman never go. let the mind of the woman be strengthened to resist all impression, except of the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as ma

TYSON DONALD NEW MILLENNIUM MAGIC

urage to break out of the prison of the experimental method and let their minds soar on wings of pure mathematics. if science is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are good rationales for a sun-central pattern, which is why it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that can dir

essary to point out here that in the system of magic developed by the hermetic order of the golden dawn, which forms the foundation for ninety per- cent of the magic being worked in the modern west, the magus is taught to inscribe the arm of the cross on his or her own body from the right shoulder to the left shoulder. this is due to the way golden dawn magicians applied the kabbalis- tic tree of the sephiroth to the human body. in the golden dawn, the left side of the tree was applied to the right side of the body of the magus, while the right side of the tree was applied to the left side of the magus. thus, in the ritual of the kabbalistic cross, which is the most fundamental rit- ual procedure of golden dawn magic, when the magus traces the arm of the cross on his or her body, as the ri

gedulah (and the glory) are spoken. geburah is the name of the fifth sephirah, located on the left side of the tree; gedulah is an alternate name of the fourth sephirah, which is more usually called chesed, on the right side of the tree. it is impossible to know what was in the minds of the founders of the golden dawn when they made this assignment. it may simply have been a mistake. the tree of the sephiroth is usually depicted from the back, in the same way that mod- ern medical illustrations of the human heart are depicted, with the left side of the tree on the left side of the page, and the right side of the tree on the right side of the page, from the perspective of the observer. the golden dawn founders may have wrongly assumed that the tree was depicted from the front, which would

lden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magus, and the right shoulder of adam kadmon would correspond with the left shoulder of the magus. there is some magical justification for this line of thinking. the manifest uni

dam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magus, and the right shoulder of adam kadmon would correspond with the left shoulder of the magus. there is some magical justification for this line of thinking. the manifest uni- verse is a reflection of the unmanifest. however, the tree of the sephiroth, which is the framework of the universe, is a manifest concept, and so is already reflected, just as the image of adam kadmon is manifest and so already reflected. for this reason the left shoulder of adam kadmon is the left shoulder of the magus, and the right shoulder of adam kadmon is the right shoulder of the magus, who steps into the image of the tree of the sephiroth and absorb

the mystery of the caduceus of hermes; it is the mechanism by which manifest things maintain them- selves. when the oscillations are disrupted there is loss of being. the manifest returns to the unmanifest. these spirals are the two serpents that twine around the life centers of the body, one ascending and the other descending. they can also be applied fruitfully to the ten apples on the tree of the sephiroth. perhaps an understanding of the four elements in a cycle can be gained through another metaphor. think of yod as the heat in the rays of the rising sun. these strike the surface of the water, the first he, and produce vapor, the vau. the water is the means by which the energy in the sunlight becomes the energy, or movement, in the vapor. the vapor rises into the air, then at dusk de

ociety has done in believing human awareness resides in the head. the ancients believed the soul lay in the liver. in tibet the unenlightened believe the point of awareness rests in the heart. all opinions are correct, all are incomplete. the self exists throughout all perceived forms, for it can know nothing beyond what it is. it may help to understand the chakras by relating them graphically to the sephiroth of the kabbalistic tree. the tree is made up of ten sephiroth, or ema- nations of the unmanifest, arranged in three columns. if the columns are united, the right and left being drawn together to overlap in the center, the result is seven spheres of reality that correspond to the seven chakras along the spine: 0 kether a@ crown 0+ 0 chokmahibinah ci* brow 0+ 0 chesedigeburah 0? throat

d the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is placed the masculine-active planet of the moon, jupiter. mer- cury, the planet of balance, occupies the center. it will be observed that the relationship of the planets to the sephiroth differs from that given in the chapter on the decagram. the reason is that here the potentials of the planets are considered linearly, whereas under the decagram they are examined radially. neither system is absolute. both derive meaning from their context. both are untraditional. it is the traditional practice in golden dawn magic and its many derivative systems to arrange the plane

TYSON DONALD SOUL FLIGHT

of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has other associations or correspondences that can be used to link a part of the body with an astral plane or environment. for example, seven of the sephiroth correspond with the seven spheres of the planets of traditional astrology. these sephiroth also correspond with parts of the body. through the connecting bridge of each of these seven sephiroth, a part of the body can be associated with a planetary sphere. the ten sephiroth the golden dawn system is complex and a bit overwhelming for those unfamiliar with it. i do not propose to exam

hasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten. a member of the golden dawn could not truly understand the tree without exploring the linking pathways in the astral body, and the tarot trumps were the most useful tools for defining the astral landscapes of the paths and the nature of their guardians. investigating each pathway on the tree astral

(see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and emphasized the importance of these techniques in his 1929 work magick in theory and practice "the aspirant should remember that he is a microcosm. he should make it his daily practice to travel on the astral plane, taking in turn each of the most synthetic sections, the sephiroth and the paths. these being thoroughly understood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from these spheres, one after the other in rotation."147 145. regardie, 463. 146. ibid, 464. 147. crowley, magick in theory and practice, 2

arity with this material in order to use the trumps effectively during pathworking, which will be examined in the next chapter. this is not to imply that the arrangement is inviolable, and can never be improved upon, but the golden dawn order and attributions for the trumps are a good place to start when getting to know their astral landscapes, and when investigating their pathways on the tree of the sephiroth. this set of correspondences for the trumps occurs in what is known as the golden dawn cipher document,199th e supposed seminal outline upon which the golden dawn rituals and teachings were based. unfortunately, it is impossible to know who wrote this portion of the cipher document or when, and in the absence of confirmation i prefer to attribute this material to mathers, or more pro

how much of the light is able to shine through the veils, and in what way it is able to reveal itself. the kircher diagram the emanations were affirmed to be ten in number, and were arranged in various patterns by kabbalists as a way of emphasizing different aspects of their collective nature and interactions. the tree of life adopted by the golden dawn is only one of these symbolic patterns for the sephiroth, although it may be the most sophisticated. it appears almost exactly as it was used by mathers and his flock in an illustration in the 1652 work oedipus aegyptiacus, written by the mystical philosopher and jesuit priest athanasius kircher (1601-1680. very similar trees of the sephiroth, though not in all their details, are older, but there exist numerous symbolic arrangements of the

n the 1652 work oedipus aegyptiacus, written by the mystical philosopher and jesuit priest athanasius kircher (1601-1680. very similar trees of the sephiroth, though not in all their details, are older, but there exist numerous symbolic arrangements of the sephiroth that do not resemble trees in the least. one of the more popular arrangements developed by jewish kabbalists was concentric, so that the sephiroth are shown emanating outward in everwidening circles from a central point. 201. knight, vol. 2,278. chapter thirteen: pathworking 223 golden dawn tree of life 224 soul flight the kircher and golden dawn glyph of the tree is somewhat unusual for having three connecting pathways leading up from the lowest of the ten sephiroth: malkuth (the kingdom, the sphere of the four elements that c

ere of the moon, which, as the lowest of the astrological spheres that encircles the earth, functions as the gateway to the heavens. however, in the golden dawn tree, it is possible to bypass the sphere of the moon by following paths that extend upward on either side. the most significant aspect of the kircher model of the tree is that the connecting paths, or channels, between the ten spheres of the sephiroth number twenty-two. this allows them to be associated with the twenty-two hebrew letters. indeed, it almost demands that such a link be made, and the hebrew letters appear on the paths in kircher's illustration of the tree. since mathers and westcott had developed an occult correspondence between the twenty-two trumps of the tarot and the hebrew letters, it was natural that they shoul

ould be vibrated on the breath in a ritual way, and simultaneously visualized to float in hebrew letters of glowing white fire upon the corresponding sephirah of the tree. by vibrating a name upon the breath, the traveler aspired in his consciousness toward it. the "crossing rays" alluded to by mathers are the horizontal and diagonal paths on the tree. were they to be followed, they would lead to the sephiroth on the two outer pillars. this would be a distraction away from the purification of spiritual awareness that is the object of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephi

TYSON DONALD THE MAGICAL WORKBOOK

comes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform this exercise properly. i merely mention these associations for the interest of those readers familiar with the tree of the sephiroth, to show that a basis exists in the kabbalah for the star and golden sphere, which play so important a part in later exercises. grounding and centering f ace a blank wall, curtain, door, or other surface that has few visual distractions, and assume the standing pose described in the previous exercise, with feet together, arms at sides, back straight, chin tucked in, and pelvis pushed

ening the effectiveness of the exercise. all of the hebrew words are to be vibrated with a single exhalation of breath. greater energy can be generated, if desired, by vibrating each word or joined pair of words with its own separate breath, in the manner described in exercise 25. the hebrew ateh means "thou art" the word malkuth means "kingdom" and is the title of the tenth sphere on the tree of the sephiroth. the words ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words le-olam

25, the name eheieh means "i am" or "i exist" and the name adonai means "lord" the compound name yah-elohim may be translated "god of gods" and the compound name adonai ha-areh means "lord of the earth" all of these names are used with great frequency in the golden dawn system except yah-elohim, which i created from one of the divine names (yah or ih) in chokmah, the second sphere on the tree of the sephiroth, combined with one of the divine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an import

e third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an important structure in the magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the eleventh pseudo-sphere, daath, the sixth sphere, tiphareth, the ninth s

TYSON DONALD THE POWER OF THE WORD

es to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in chapter 111, where the vital role of tetragrammaton at the very heart of the western magical tradition is established beyond dispute. yet this book gives more than just the fascinating ancient history and modern magical use of the name. it examines the symbolic relationship of the letters from a numer

om one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition 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)

hannels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the im

rocess of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of

y the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of

tation is one of law and prohibition("thou shalt not) because this is the shemittah of geburah. some kabbalists believed that old souls who had lived in the previous age of chesed were reincarnated in the present cycle. the microcosm, represented by its physical sheath, the human body, is the exact miniature of the macrocosm, the universe. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is li

s cot "like a lump of hardened clay" this legend is from the book of the miracles of r. loew, published in piotrkov in 1909 (see raphael patai, gates to the old city [avon, 19801, pp. 636-42. the numerology in the legend is highly instructive. loew is given ten words of power by god that enable the creation of the artificial man. these were probably the divine names of the ten sephiroth. although the sephiroth have their own descriptive titles such as wisdom, understanding, beauty, and so on, fundamentally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-eloh

, from which flows a river of the "water of life" which refreshes the tree of life. this tree has twelve manner of fruits and bears twelve times a year. it is described in a rather puzzling manner as growing in the midst of the street and at the same time on either side of the river, which suggests that there is more than one tree, or that the tree has three trunks. this calls to mind the tree of the sephiroth in the kabbalah, which indeed has three pillars, but i am inclined to accept the former explanation, that the tree referred to is a species, not an individual specimen. we encounter the numerical pattern of the name again and again in the symbolism of those things that represent god in the bible. at its most fundamental, the name is square. this is the shape of the later altars, whic

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

de los m s grandes devotos. quer is las alturas del nirvikalpasamadhi? necesit is desarrollar a anubaya (percepci n de vuestro dios interno en la meditaci n) quer is la ciencia de jinas. recordad que ten is una madre adorable "pedid y se os dar "golpead y se os abrir. 21 arcanum 3 remember that the sepher yetzirah marvelously describes all the splendors of the world and the extraordinary play3 of the sephiroth in god and in man through the thirty two paths of wisdom. the entire science of the sephiroth is hidden within the sexual mysteries. the soul has three aspects: 1. nephesh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three princ

uado a la altura de los rganos sexuales, conquistamos los poderes de la tierra. 59 with the second center (situated at the level of the prostate/uterus) we conquer the waters. with the third center (situated at the level of the navel) we conquer the universal fire. with the fourth center (situated at the level of the heart) we conquer the air. the heart is the sanctuary of sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situ

y, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the elements of nature. third: the molecular weight table of the compounds. this is jacob's ladder, which goes from earth to heaven. all of the worlds of cosmic consciousness are reduced to these three tablets. all

rnal vehicles with complete consciousness in order to penetrate within the different sephirothic regions. it is necessary to directly know the twelve spheres of universal vibration, where all of the beings of the universe develop and live. the disciple must concentrate on the chakra of the heart, which is where the cosmic divine mother abides. the disciple must beseech the sephirah, the mother of the sephiroth; begging her to take him out from his physical body and take him to the different departments of the kingdom in order to study the sephiroth of kabbalah directly. the disciple must pray and meditate abundantly on the divine mother while mentally vocalizing the following kabbalistic mantras "lifaros lifaros licanto ligoria" vocalize these mantras by syllabifying15 them. if you careful

WESTERN MANDALAS OF TRANSFORMATION SR AL

oday. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we notice about the above example (e. g, that a geometric figure with five points relates us to the fifth sephira on the tree) is that number is very important in talisman making. number is, in fact, based on the sephiroth, which are the ten emanations of the god-energy on the tree of life. there are many other correspondences as well, but number is primary. despite what you believe about how talismans work, the three most important ideas connected to making successful talismans are correspondences, intention, and will. in addition, the symbols we choose in creating a talisman need to have some emotion

these techniques for forming a telesmatic image of an angelic figure can be successfully used with any angel or archangel. although there are other color scales. in the golden dawn tradition there are four, which correspond to the four worlds.we are using what is known as the king scale, which case advises for the tarot keys, zodiacal signs and corresponding hebrew letters (i. e, the tree paths. the sephiroth or planetary color scales are from what is known as the queen scale. what is most important is consistency and knowing the correct complementary color scales to make flashing color tablets (see the table in figure 2-f. a practice flashing tablet historical writers in the beginning of the christian era recorded the belief that the stones of the breastplate of the high priest were so h

irits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the chart in figure 3-a, which lists the sephiroth and their corresponding divine names, before each magical session. the names of the archangels are useful for this purpose, since they represent the first manifestation in the outpouring of the god-energy. one will also note other god-names which specifically correspond to the kameas when we get to these individual sections. they will be marked with an asterisk. note that planetary a

rocess, as explained earlier, rather than slipping into a state of passivity. what follows is a brief overview of the basic correspondences necessary for the art of qabalistic talisman construction. numbers the first set of associations we will examine are based on number, which is the most primordial archetypal idea. numbers are much more than lines and circles on a page. in qabalah, numbers are the sephiroth, the initial emanations of the god-head. they are specific energies which carry similar ideas in many metaphysical traditions, from the ancient pythagorean numerical mysticism to modern-day numerology. a good understanding of the primary ideas associated with the first nine numbers (as well as eleven, which will be used in this book) are crucial concepts to be employed in a variety o

d to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however, because its form is as yet unrevealed. we are including it only because the time is appropriate for the release of certain daath energies for those who are ready. i do not recommend working with this sphere in any way, however, until all other planetary/sphere energies have been well integrated. to daath is attributed pluto, rebirth, and the great abyss. eleven is considere

to sephira kether chokmah binah chesed geburah tiphareth netzach hod yesod number 1, 10, 100 2, 20, 200 3, 30, 300 4, 40, 400 5, 50 6, 60 7, 70 8, 80 9, 90 letter a. i. q b. k. r g, l, sh d, m, t, th h. e. n v, s z, 0 ch, p, f t, tz zodiac air, virgo, pisces mercury, jupiter, sun moon, libra, fire venus, water, saturn aries, scorpio taurus, sagittarius gemini, capricorn cancer, mars leo, aquarius the sephiroth (see figure 4-s. these show the relationship of the numbers to the hebrew letters, along with a method of reduction if the numerical value of the letter is too great. for example: the letter peh, which has a value of eighty, is often reduced to eight because no planetary kamea has the number eighty except the moon (which goes to eighty-one. let us look at the example of the moon and

en dawn background and has been used successfully by many magicians in our century, but as regardie noted, it is not rooted in antiquity. i personally always use the kameas for drawing the sigils of the intelligences and spirits and other numerical associations, but, like many others who have followed the golden dawn (and offshoot) traditions, i most often trace the divine god names pertaining to the sephiroth on the rose. many of those sigils, such as those found in the excellent books on golden dawn rituals written and edited by chic and sandra cicero, use rose sigils, and this is why they are different from those used in this book. the student should not be confused about this.it is obvious that the sigil will change with every magical diagram it is traced upon. but the intelligent stud

rian dogmas, because, as levi explains, the universal way of thinking about relationship is grammatically: that which speaks, that which is spoken to, and that which is spoken about. in magic, this is origin, realization, and adaptation. in theology it supposes an intelligent cause, a mediation (the logos, and a creative expression. binah is the creative principle which in turn births the rest of the sephiroth. when we are dealing with only two-letter hebrew combinations, there exists the possibility of reversal. we said that there were two words that add up to three. the first is ab, and the second is ba (baw, which means to come, arrive, enter (ben yehuda. the root can be read either way. here we see the beginnings of a fascinating topic that, although beyond the scope of this book, is v

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ecting 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 illuminated by the hig

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he most popular mode of permutation has however been the form called kabalah of the nine chambers, produced by the intersection of two horizontal and two vertical lines, forming nine spaces, a central square, and 4 three-sided figures, and 4 two-sided figures, to each of which are allotted certain letters; there are several modes even of this arrangement, and there is a mystical mode of allotting the sephiroth to this figure, but this is a rosicrucian secret. 28. this method is used in a superficial manner in mark master masonry. a further development of the numerical kabalah consists of arithmetical processes of extension and contraction; thus tetragrammaton is considered as y 10, h 5, v 6, h 5, or 26, but also may be spelled in full yvd 20, ha 6, vv 12, ha 6, or 44. again, the kabalists

lex to be entered upon in this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds 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 centra

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

thod used to derive the seven angelic names places each section in the following manner: 12 now, by way of column, read down each name, the capital letter designating the start of every name. this produces the following: the differences between the two systems produces a differ ent order of the angels. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association

rselves 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 it is said: behold the face of you

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ere that we invoke the energy of this cosmic christ, which is doubly reinforced with the energy of resurrection and immortality. something necessary for us to equate with the osirian concept of the 5=6 energy. the first real fusion of energies within the 5=6 comes with the phrase "virgo, isis, mighty mother" this is issued by the chief adept which shows the framework it is derived from in chesed, the sephiroth of mercy. all the associations to chesed are now evoked from, and linked to, our personalized sphere of chesed within our bodies. the phrase "scorpio, apophis, destroyer" relates to the sephirah of geburah, and the strength and security that is associated with it through the second adept. so far, we have called on two extremes. to call down either would be asking for trouble, but the

lowest grade in the outer (0=0) there are no diagrams, properly so called, but that on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was

ted life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 d

from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter represent the worlds of unbalanced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younge

d of the pastos this process is symbolically resumed: there we see the suffering man, pitiful and just, before whose injustice and purity the heads of the dragon fall back, but on the upper half there is depicted a tremendous and a flaming god, the fully initiated man: the adept who has attained his supreme initiation. it will be noticed that in the 4=7 diagram the heads of the dragon have seized the sephiroth but, as before remarked, on the lid of the pastos they are falling back from the figure on the cross: they are dispossessed only by the sacrifice of the lower self. recall to your mind that passage in one of the eddas "i hung on the tree three days and three nights, wounded with spear, myself, a sacrifice offered to my (highest) self: odin unto odin" it will furthermore be noticed th

ant-21 hegemonlhiereus- 1 hierophant1 c e l e b r a n t l all are seated. here ends the solemn ceremony of opening the temple in the portal of the rosy cross. the f i r s t point the ritual of the 25th path the opening of the door of samech and the passage of the path. celebrant fratres et sorores, there is a door which opens from tiphereth and the grace of the sphere of beauty is communicated to the sephiroth that are below. by the power to me entrusted as the messenger of the second order, i have opened that door. health and benediction, fratres; light from the rosy cross; glory from the sun of tiphereth. i testify also that the door opens inward for the reception of those who have been prepared in the outward ways, who carry the grace of the heights in their inmost hearts, who have turn

places on his pedestal and resumes his seat. the celebrant descends from his throne and goes to the altar, where he stands at the eastern side, facing the philosophus on the west. celebrant through whatever grades of our order the postulant may pass in this life, they are all differently the stages of his ascent to the height, or otherwise of his return to the centre. the diagram of the paths and the sephiroth, which lies before you on the altar, depicts these stages; but it is also a delineation of the path of descent into manifestation, when the soul had come forth from god. we are concerned with it, however, in the former aspect, and you will see that the sephirotic scheme has three chief divisions, corresponding to the orders in our fraternity. with the first of them you are already fa

ith 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 analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the bod

CHRONOLOGIA RORISPERGIUS

pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfati "iggeret purim" symbolic interpretation of the theory of the sefirot(italy) 1356 pope innocent vi imprisons the catalan alchemist john of rupescissa 1357 hortulanus' commentary on the emerald tablet of hermes 1358 francesco petrarch discussed alchemy in de remediis utriusque fortunae c1360-c1450 plethon, george gemisthos. taught philosophy at constantinople and studied zoroastrianism, as well as occult teachings, with eliseus, a learned jewish scholar

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

f vilna and saadia to moses cordovero and hayim vital. this means that the commentary stays within the bounds of traditional jewish kabbalah, even if straying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the ess

ish and christian mysticism: an introduction (by dan cohn-sherbok and lavinia cohn-sherbok, new york: the continuum publishing company, 1994) in the section called creation mysticism. in the midst of steven fisdel s how-to book, practice of kabbalah: meditation in judaism (northvale: jason aronson inc, 1996, one finds sy chapter 1, paragraphs 1- 6 and 8, hebrew and english, in a chapter entitled, the sefirot of the formless: imprinting as the foundation of creation. from these sy passages, various meditations are derived: on the names of god listed in sy s initial segment; on the interrelationship of the letter families (i.e, mothers, doubles, and simples) as introduced in the second segment. the next addition to our list is in many regards the ultimate: a. peter hayman, sefer yesira: edit

, 1969& 1981; and mineola: dover publications, inc, 2001) has a brief chapter (v) on sy. ponce, charles. kabbalah. an introduction and illumination for the world today. san francisco: straight arrow press, 1973. ponce s sections of sy may well be the strongest parts of his book, for elsewhere there are numerous errors and omissions. the first segment on sy (pp. 100-111) resides in a discussion of the sefirot; here we find the first twelve paragraphs of sy in english. ponce attributes the translation to westcott (though it is similar, it is not the same as the edition used for review above, i.e, the 2nd. perhaps ponce used westcott s 1st edition) finally (pp. 157-64, we endure the thirty-two paths yet again; ponce calls his presentation a compilation of the translation of westcott, waite, a

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

isciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in the prophetic kabbalah of abraham abulafia, h in perspectives on jewish thought and mysticism, edited by a. ivry, e. wolfson, and a. arkush (1998. 2. b. joseph gikatilla

by moshe idel.9 he critiques the gprevailing assumption in the academic field h that kabbalah is ga relatively homogeneous mystical phenomenon, more theoretical than practical. h idel fs primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult phenomena, past and present. h10 fine prefers to limit ka

mage (cambridge: association for jewish studies, 1982. 9. gdefining kabbalah: the kabbalah of the divine names, h in the mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993. 10. if one were to pick up any of a number of popular books on kabbalah, one might come away with the impression that kabbalah was primarily, if not solely, the doctrine of the sefirot, or divine emanations. in fact, kabbalah involves a rich array of concepts and techniques, not the least of which are various types of letter and name mysticism (though many of the hermeneutic conventions concerning words and letters, such as gematria, are more accurately considered rabbinic, not kabbalistic. topics are diverse: the progression of cosmic cycles, mystical explanations o

LAITMAN M BASIC CONCEPTS IN KABBALAH

biting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the body. the light, called pleasure, is perceived as the force of life. although the l

in the next, every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehensive rule

more people influence me with their opinions, the more diligently i will be able to work on myself, on correcting my egoism, in order to feel the creator. it is said that every person should attain the root, the source of his or her soul. in other words, the final goal should be to completely merge with the creator. the creator s properties are referred to as sefirot. this is why, while studying the sefirot and their actions, it is as though we learn these properties, merge with them, unite with the creator s mind, and become one with the creator. the importance of kabbalah stems from the fact that by studying it, we learn how the worlds were created and how they are governed. by studying the creator s actions and properties, we discover what we should be like in order to unite with him

nitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after it traverses the worlds and sefirot as if through color filters do we perceive it as having a certain color and intensity, depending on the level of the soul that receives

ds bya every object is attained only in its matter and form. colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefirat hochma constitutes the form, and bina, tifferet, and malchut constitute the matter dressed in the form. only sefirot bina, tifferet, and malchut are examined in the zohar. the book does not concern itself with examining the form abstracted from matter, let alone with the essence the creator s part (ein sof) that animates ever

spiritual laws, the object called nefesh of the world assiya includes individual elements resembling 613 organs of the human body. each of them has a unique perception (pleasure) of the creator s light. however, the differences among the parts remain inconspicuous and the kabbalist perceives only the light s general impact that spreads equally to all parts. although there is no difference between the sefirot from the highest (keter of ak) to the lowest (malchut of assiya, such a difference does exist with respect to the person receiving the light. sefirot are divided into vessels and the light that fills them. the light emanates from the creator himself. the vessels are also called sefirot keter, hochma, bina, tifferet, and malchut. in the last three worlds, beria, yetzira, and assiya, the

, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also divided into three parts: 2,000 years darkness; 2,000 years the preparation period; and 2,000 years the days of the messiah (redeemer. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creator s light that fills them. the first group (higher sefirot) appears first: hochma, bina, daat, albeit these are filled with a small light. this first 2,000-year period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of

he bigger the light that is revealed and enters our world. this is because a lower light can descend from the upper to the lower sefirot (or souls) and the upper light enters the emptied spaces in the upper sefirot (souls. the fulfillment of the correction refers to sefirot (souls, and mental observance (intention) refers to the light entering the souls. the same reverse dependence exists between the sefirot (souls) and the light: the creation starts with the upper sefirot, filled with the lower lights, and ends with the lower sefirot (souls, filled with the upper light. thus, it is the low souls that reveal the upper light, but only if they engage in the proper study of kabbalah. the study of the zohar, and kabbalah itself, is a starting point in the correction of the entire world and the

LAITMAN M KABBALAH REVEALED

ts write about the worlds above bya, they are not actually writing about those worlds specifically, but about how the writers perceived those worlds while being in the worlds bya. and because kabbalists write about their personal experiences, there are similarities and differences in kabbalistic writings. some of what they write relates to the general structure of the worlds, such as the names of the sefirot and the worlds. other things relate to personal experiences that they experience in these worlds. for example, if i tell a friend about my trip to new york, i might talk about times square or the great bridges that connect manhattan to the mainland. but i might also talk about how overwhelmed i felt driving through the massive brooklyn bridge, and what it feels like to stand in the mid

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

through the same 125 levels- 298- attaining the worlds beyond that it descended from the top to the bottom, from the creator to us. in kabbalah, the first level from the bottom is known as "the birth" the last, at the very top, is known as "the final correction" and all the levels in between are designated either by the names of places or people in the bible, by kabbalistic symbols, the names of the sefirot or the worlds. from all of the above, it becomes clear that we are incapable of completely comprehending the creation and ourselves without fully realizing the goal of creation, the act of creation, and all the stages of development up to the end of correction. since we examine the world only from within, we can only explore that part of existence that we perceive. thus, we cannot atta

by our own egoism, the work in the right and the left lines still takes place. however, we do not yet control our desires. instead, the desires dictate our thoughts and actions, and prevent us from being filled- 415- with the light of congruence with the creator (ohr hassadim) and the light of ultimate comprehension (ohr hochma. rather, we are only capable of pronouncing the names of the worlds, the sefirot and kelim. in such a state, it is especially effective to study the construction of the spiritual worlds and their effects, that is, kabbalah, to help us develop the desire to come closer to the creator. in the process, we begin to desire to resemble the objects that are being studied, and hence, draw upon ourselves grace from the upper realms, though we do not perceive this process, d

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

om the least of them unto the greatest of them, are wondrous contained in it. it equalizes all teachings those far and different from one another as the east from the west. it equalizes them in an order that is the same for all, meaning until the conducts of every teaching must come by its own ways. for example, the science of physics is arranged precisely according to the order of the worlds and the sefirot. similarly, the science of astronomy is arranged by the same order, and so it is with music and so on. thus, we find that all the teachings are arranged and follow a single connection and a single ratio they are all similar to it as the child resembles its progenitor. this is why they are contingent upon one another, meaning the wisdom of truth is contingent upon all the teachings, and

LAITMAN M THE KABBALAH EXPERIENCE

if i m in despair, i should read about yearning for the creator. we have to experience all the emotions. after all, we are t h e s t u d y o f k a b b a l a h 101 built from combinations of all the feelings and attributes that exist in the world. in kabbalah you experiment on yourself. the learning material in kabbalah is divided in two: 1. a study of the creation of the worlds, the partzufim and the sefirot, the concatenation of the degrees of the concealment of the creator. that part is crucial to the understanding of the system of creation and its activity. it is studied in the following order: preface to the wisdom of the kabbalah, the study of the ten sefirot, selected sections of the zohar (idra raba, idra zuta, safra de tzni uta) and the tree of life. this material must be studied s

work and progress, too? t h e s t u d y o f k a b b a l a h 127 a: what you describe is not a spiritual phenomenon, but a psychological one. the same thing will happen with any text you delve into before you go to sleep. nonetheless, the fact that you study before you go to sleep and continue to feel the text during sleep is very beneficial. we usually study kabbalah (the structure of the worlds, the sefirot, phases, light, vessels) between 3:00 am and 5:30 am before we go to work in the morning. i recommend that you learn that material one hour in the morning and read the letters and articles for fun in the evening. r e a d i n g b e f o r e s l e e p q: what should i read before going to sleep? a: my teacher read shamati before sleep. that last night before leaving me he gave it to me, a

omprised of ten sefirot. the whole body of the first man is, or dresses on, the thirty sefirot of the worlds of bya (beria, yetzira, assiya: its head (rosh) in beria, its throat (garon) in the six upper sefirot of yetzira, its body starts from the chazeh (chest) of yetzira, down to the chazeh of assiya, and its legs (raglaim) start from the chazeh through the end of assiya. the characteristics of the sefirot are different from one another and are linked with one another only by the intent for the creator. if the intent breaks or vanishes, then the link between the parts of the body is gone and each characteristic finds itself on its own. t h e k a b b a l a h e x p e r i e n c e 262 what ties all the parts of the body, or desires, together is that we are all comprised of the same desires

a part of the body, to be a supporting organ v and spiritually v to try to think, experience, and aspire to live as the rav does. r av, d i s c i p l e a n d g r o u p 329 if the disciple cleaves like that to the rav, then only through the desires and ideas that they have in common can that person attain the inner attainment of the rav. q: if rav and disciple designate spiritual degrees, how are the sefirot of the disciple linked with those of his teacher? a: when the vessels of bestowal (ge v galgalta ve eynaim) of the student are ready, the rav brings his vessels of reception (ahp v awzen, hotem, peh) down to him. we can always use the vessels of ahp of the rav because it is impossible to use the vessels of reception of the disciple. then the disciple builds ten complete sefirot from hi

of resemblance between malchut and the nine sefirot, which are the attributes of the creator, depends on the power of the screen in malchut. but the resemblance of malchut to the nine sefirot exists even with the smallest screen. therefore, even a minimal screen should make malchut resemble all nine other sefirot. thus, any spiritual attainment is comprised of a whole picture (which includes all the sefirot. a picture with a minimal screen can be comprised of a small number of shades or details, but it still makes for a relative picture of all nine sefirot. just as, when we are born, we perceive with all five senses, regardless of whether we are adults or children, the power (depth) of the attainment depends on the power of the screen. t h e e vo l u t i o n o f m a l c h u t q: the world

eward, because the light and the finest desire to give are in equivalence of form. it is also customary to say, the lights enter the partzuf gradually. but any change in the light means a change in the vessel, and therefore, in the entire partzuf. everything is new each time, all five sefirot and all five lights. t h e k a b b a l a h e x p e r i e n c e 368 w h at a r e s e f i r o t? q: what do the sefirot in the books of kabbalah describe? a: sefirot are attributes that are given to the creature, the lower one, through which to feel the upper one, the creator. that is why the sefirot express supremacy, the attributes of the creator, attributes that the creator wants the creatures to attain in order that they feel him. just as we capture a person by his mind, which is his essence (wherea

creatures to attain in order that they feel him. just as we capture a person by his mind, which is his essence (whereas the body is only an outer clothing, so is spirituality grasped through its clothing, because the essence is in the interior attributes behind the clothing. externality is only needed for the purpose of acquaintance, and not in and of itself. a person attains the creator through the sefirot, meaning through his outer appearances. similarly, we know a person for certain only after we know all his attributes and reactions in varying situations. through the sefirot we will ultimately come to know reality, which is all a dressing for the creator, just as the body is a dressing for the soul. the creator works within a person s soul. therefore, he who learns to attain the creat

rituality through his soul, which is a part of the upper world. if he feels it, he finds a link (spiritual coupling) with the upper world, with the creator. i s a l l o f n at u r e i n s i d e m e? q: i was always amazed by the versatility of the types of birds, plants, fish, etc. finally, in one of your lectures, i received understanding. it is all a result of the reciprocal penetration between the sefirot and the cooperation between them in the spiritual world. my question is: does man include everything within him, and how is it reflected in me? is it in the versatility of my emotions? a: what happens in one body, in one soul in the spiritual world, is divided into many bodies within our own. for example, inside man there is a pharaoh, moses, birds, fish, everything around us and anyth

LAITMAN M THE PATH OF KABBALAH

te to their students. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage us to attain the state of this world, and act as a springboard for the ascent to the spiritual world. once we are in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent, because the path from above downward and from below upward is the same. if a person who studies the study of the ten sefirot is at a certain spiritual degree, and that person learns about the attributes of a higher degree, it makes no difference if one is studying about the concatenation of the worlds from above or the ascent from below. the important thin

ompletion, with a true adhesion. this is the goal of creation, and is the only reason for which man was created. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 157 once we know all this, we are permitted to study the wisdom of kabbalah without any fear of anthropomorphism. this is because studying kabbalah without proper guidance confuses the student. on the one hand, all the sefirot and partzufim (spiritual objects) from the world of atzilut to the world of assiya are complete godliness and are united with the creator. yet, how is it possible that this should be of godliness: that all of the worlds are innovations, coming after the restriction, that they have all different types of changes, numbers, above, below, ascents, descents, couplings? from the aforesaid, i

hese bestow to the souls and measure out to them, so that they might receive from the light of ein sof. however, when the souls ascend in the degrees, they do not make any changes in the light of ein sof itself, because the concealments do not affect the one who is concealed, but only the one who wants to perceive the one who is concealed, and receive from it. one can distinguish three aspects in the sefirot and partzufim (spiritual objects) wherever they are found: the creator's essence, vessels, and lights. the receivers have no thought and perception of the essence of the creator. there are always two contradictory aspects in the vessels: concealment and disclosure. in the beginning, the vessel hides the essence of the creator so that the ten vessels in the ten sefirot are ten degrees o

with all the conditions in them, these concealments are changed into revelations for the attainment of the souls. these two contradictory aspects in the vessel become as one, because the measure of revelation in the vessel precisely matches the amount of concealment in the vessel. the coarser the vessel, the more it conceals his essence and reveals the larger stature of the creator. the lights in the sefirot are the same stature, worthy of appearing for the attainment of the souls. while everything extends from the creator's essence, the reception of the light is nonetheless only according to the characteristics of the vessel. therefore, there must be ten lights and ten vessels, that is to say, ten degrees of revelation to the receivers, according to the characteristics of those vessels. t

97 b. a lower part, comprised of netzah, hod, yesod, and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. sefirot netzah, hod, yesod and malchut do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive the light for themselves. example: a man was accustomed to receiving a regular sum of money in order to give to the poor. one day, he received a much larger sum than usual. he felt he couldn t give the money to the poor now because he wanted it for himself. he couldn t resist the temptation for such great potential pleasure. the

than receiving. this is what happens in partzuf nekudot de sag. when the part of the partzuf that should receive in order to bestow to the lower ones became exposed to a greater pleasure than its screen could resist, the screen was immediately canceled and the partzuf wanted to receive for itself. the will to receive for self was awakened in partzuf nekudot de sag from tifferet and below, because the sefirot keter, hochma and bina belong to the rosh and therefore do not want to receive. hesed, gevura, and tifferet have the same function as keter, hochma and bina respectively, except they are at the guf of the partzuf. thus, tifferet is like bina in the guf of the partzuf. t h e pa t h o f k a b b a l a h 198 each sefira consists of ten inner sefirot. hence the sefira tifferet has its own t

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

of every creature. each part consists of its own ten sefirot hence the total number of parts adds up to 8x4x10=320 (8 kings, 4 havayah, 10 sefirot, and 320 parts. in gimatria (numerical value of the letters) this number is called shach, comprised of two hebrew letters: shin( 300( and chaf( 20. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 205 the breaking occurred in all the sefirot. they were all mixed with one another so that in each broken piece were 320 parts. therefore, the entire work of the correction is in sorting out each of the broken pieces. the sorting happens by taking the least broken of the 320 broken pieces and sorting out its inner parts of malchut, which caused the breaking. the 320 parts consist of nine sefirot of zon de nekudim, and malchut as

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

raint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, ne

e sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of

ls the cloak of leather the cloak of light the sleep of zeir anpin the eight kings of tohu moshiach ben yosef messiah the son of josef the source of nogah summery of the shattering& rectification malchut of atzilut the tenth achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world o

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

? dal means poor. malchut is called "poor" since it has nothing of its own and receives everything from the other nine sefirot. this will be explained later) as mentioned before, on the level of echad, it is applicable to use the terminology of unification or inclusion, whereas, in the higher level of yachid, only the absolute quintessential singularity exists. nonetheless, on the level of echad, the sefirot only exist as "implied" abilities within the "simple unity" of ohr ein sof. this is not a "composite unity, such as a group of individuals who make up the unit of a nation. in the case of a nation, the members remain as separate individuals under the banner of the "concept" of a nation. there is no actual entity of a nation. here the general entity is a "legal fiction" and the particul

unity of echad cannot be compared to an entity whose general unit, as well as its particulars are real, such as a horse. a horse is made up of many limbs and organs, but it is more than just a conglomeration of organs. there is an actual horse, over and above the sum total of his parts. rather, we must say that echad is a simple unity which has no parts. this is because nothing has come out yet. the sefirot are merely implied heyulie-abilities which are one with the simple essential self. this is because all the details are only implied, but no definite course of action has been concluded. there are still infinite possibilities, for all that has thus far been established is just the intention to create. kadmon primordial/preceding the third level of the infinite light is called kadmon (pr

sion) which is his ability to restrain and conceal his revelation absolutely "the awesome" refers to the kav v chut (line and thread) which is his limitless ability to reveal in a restrained manner on any level between the two extremities of either infinite revelation or absolute concealment. the ten sefirot before we continue explaining the creation process we must first introduce the concept of the sefirot. everything in existence contains certain qualities that give it characteristics which distinguish it from others. every person possesses qualities that give him his unique personality and individuality. every physical object is made up of specific qualities and characteristics which differentiate it from others. however, all existence may be categorized into ten general qualities. it

hus the motivating factor for creation. it, therefore, is the primal desire for the entire creation and includes within itself every desire that will ever be. because it is an identical "carbon copy" of g-d s "essential desire, therefore, from our perspective, we see it as being totally one with g-d and his original desire for creation. however, this is not at all the case from g-d s perspective. the sefirot of igullim circles now, the ratzon hakadoom includes ten general sefirot within itself, like concentric circles. for this reason it is also called "the first circle (igul harishon. this first circle is the primal desire for pleasure and desire (keter. the next circles are the primal desires for wisdom and understanding (chochmah& binah. next is the circle of chesed, which is the primal

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

to the connection and deep concentration into it. the focus and concentration will be commensurate to the amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are two sides of the same coin, so to speak. because of this, in the enumeration of the sefirot, if keter is counted, da at is omitted and if da at is counted, keter is omitted. now, in the faculty of da at concentration, there also are the three dimensions of length, breadth and depth. there are people with broad concentration, and people with narrow concentration. this is to say that some people are interested in many different subjects whereas some specialize in one specific f

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

ere 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 other harmoniously. the first elements to be rectified were the refuse and gshells, h just as we see that the shell develops before the fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these eleme

is gan non-shining speculum. h since the feminine partzuf is essentially a receptacle for the seminal seed of z feir anpin, the main aspect of z feir anpin is, in this context, yesod, the sefirah that actual posits the seminal drop in nukva. the term gnon-shining speculum h is used to refer to malchut, the sefirah gthat has nothing of its own h and only reflects or channels what it receives from the sefirot above it. thus, the idiomatic translation of gnon-shining speculum h is gmirror, h while that of gshining speculum h is simply gtransparent glass. h also, the sixth day is prefaced by the definite article, in contrast to the other days. in the creation account, the first five days are mentioned without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth

t physical. his was clothed in light, and he encompassed all [the spiritual] worlds. his head was in atzilut; his [torso, corresponding to the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malc

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

ession are the lower two-thirds of tiferet, netzach, and hod (yesod and malchut are technically the drive toward and means of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards its source in the sefirot above it, while the midot of that sefirah are oriented chiefly outwards and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h

nd the expression of the emotions. that is, chesed and gevurah of z feir anpin are the lowest levels that sustain any gmemory h of the intellect that spawned them. subsequent levels must take the inspiration of the intellect but gforget h the idea itself in order to concentrate on getting the conclusion of the idea out into the world. ima, the partzuf of binah, is associated with the left axis of the sefirot, and thus its drive toward expression is the source of the gevurah-aspect of nukva. this is the meaning of the zohar fs statement that in the flood gthe lower waters mixed with the upper waters. h the meaning is also that the states of gevurah in her grain h mixed with the states of gevurah in ima. in the flood, the gevurah-states of nukva could not, as we saw, be gsweetened h by her g

s constructed by the letters yud-hei-vav, whose numerical value is 126. yud-hei-vav= 10+ 5+ 6= 21. 21 x 6= 126. the six permutations are: gevurah chesed hei-vav-yud yud-hei-vav tiferet vav-yud-hei hod netzach hei-yud-vav yud-vav-hei yesod vav-hei-yud note that the permutations on the right axis begin with yud, those on the left axis with hei, and those on the middle axis with vav. this is because the sefirot above the right and left axes are chochmah and binah, associated respectively with the letters yud and hei of the name havayah. the six permutations of yud-hei-vav comprise 18 letters [18 is the numerical value of the word] glife h [chai, referring to the ruach of malchut. chai: chet-yud= 8+ 10= 18. the ruach of malchut is the emotions of malchut. the influx of intellect from ima, as e

fesh of the evil shells. there are sparks of holiness within them that fell [into them] when the vessels [of the world of tohu] were shattered. these are the vav-hei [of the name havayah, the vav being the lifeforce of the male and the hei being the life-force of the female of the evil shells. since the right axis is not inherently one of gevurah, the gevurah within it does not descend as much as the sefirot on the left axis can. when a person divulges a secret to a sinner, he causes [the evil embodied by this person] to couple with the hei openly and the forces of evil abduct the offspring [of this union. this is the mystical meaning of the verse, gdo not reveal a secret to another. h7 the gsecret h here is the holiness hidden within reality or the inner powers or potentials that we posse

THE MIDDLE PILLAR

in hs book kabbalah: tradition of hidden knowledge, z'ev ben shimon halevi tells us about the diagram of adam kadmon. ths reflection, however, like that in any mirror, is only a refection and never the reality."5 halevi says: the likeness of a man (ezekiel 1:26) zuas used by early nzystics to describe the divine glory. the figure of a prinzordial, atziluthic man, god's image is the embodiment of the sefirot. this, the most perfect image of divinity, is seen not as god but as his reflection, and therefore a representation of his does not contravene the second commandment.6 adam kadmon is sometimes called the "reversed tree" this is because several glyphs of the tree of life are shown with their "roots" in the supernals. adam kadmon is "reversed" from this, with this head in kether and his

THE PATH OF KABBALAH

tudents. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage a person to attain the state of this world, and serve as a springboard for the ascent to the spiritual world. once a person is in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent, because the path from above downward and from below upward is the same. if a person who studies the study of the ten sefirot is at a certain spiritual degree, and that person learns about the attributes of a higher degree, it makes no difference to him if he is studying about the concatenation of the worlds from above or the ascent from below. the importan

for bestowal, not receiving anything for himself. then a person has reached completion, with a true adhesion. this is the goal of creation, and is the only reason for which man was created. once a person knows all this, he is permitted to study the wisdom of kabbalah without any fear of anthropomorphism. because studying kabbalah without proper guidance confuses the student: on the one hand, all the sefirot and partzufim (spiritual objects) from the world of atzilut to the world of assiya are complete godliness and are united with the creator. however, how could it be possible that this should be of godliness: that all of the worlds are innovations, coming after the restriction, that they have all different types of changes, numbers, above, below, ascents, descents, couplings? from that w

tow to the souls and measure out to them so that they might receive from the light of the ein sof. however, when the souls ascend in the degrees, they do not make any changes in the light of ein sof itself, because all the concealments do not affect the one who is concealed, but only the one who wants to perceive the one who is concealed, and receive from him. one can distinguish three aspects in the sefirot and partzufim (spiritual objects) wherever they are found: the creator's essence, vessels, and lights. the receivers have no thought and perception of the essence of the creator. there are always two contradictory aspects in the vessels: concealment and disclosure. in the beginning the vessel hides the essence of the creator so that the ten vessels in the ten sefirot are ten degrees of

the conditions in them, these concealments are changed into revelations for the attainment of the souls. these two contradictory aspects in the vessel become as one, because the measure of revelation in the vessel precisely matches the amount of concealment in the vessel. and the coarser the vessel, the more it conceals his essence, and the larger stature of the creator it reveals. the lights in the sefirot are the same stature, worthy of appearing for the attainment of the souls. while on the one hand everything extends from the creator's essence, the apprehension in the light is nonetheless only according to the characteristics of the vessel. therefore there must be ten lights and ten vessels- that is to say, ten degrees of revelation to the receivers, according to the characteristics o

, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. it turns out that sefirot netzah, hod, yesod and malchut, do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive it for themselves without giving it to others. 142 of 273 example: one person was accustomed to receiving a regular sum of money in order to give to the poor. one day he received a much larger sum than usual. he felt he couldn t give the money to the poor now; he wanted it for himself. he couldn t resist the temptation anymore fo

han reception. this is what happens in partzuf nekudot desag. when the part of the partzuf that should receive in order to bestow to the lower ones became exposed to a greater pleasure than its screen could resist, the screen was immediately canceled and the partzuf wanted to receive for itself. the will to receive for himself was awakened in partzuf nekudot desag from tifferet and under, because the sefirot keter, hochma and bina belong to the rosh and therefore do not want to receive. hesed, gevura, and tifferet have the same function as keter, hochma and bina respectively, except they are at the guf of the partzuf, thus, tifferet is like bina in the guf of the partzuf. each sefira consists of ten inner sefirot. hence the sefira tifferet has its own ten inner sefirot, that like bina, are

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

der to receive. each partzuf consists of havayah, i.e. four parts, which is the structure of every creature. each part consists of its own ten sefirot hence the total number of parts adds up to 8 (kings* 4 (havayah* 10 (sefirot= 320 (parts. in gimatria (numerical value of the letters) this number is called shach, comprised of two hebrew letters: shin= 300 and chaf .20 the breaking happened in all the sefirot. they were all mixed with one another so that in each broken piece there are 320 parts. therefore, the entire work of the correction is a sorting out of each of the broken pieces. the sorting happens by taking the least broken of the 320 broken pieces, and sorting out its inner parts of malchut, which caused the breaking. the 320 parts consist of nine sefirot of zon denekudim and malch

TYSON DONALD THE POWER OF THE WORD

the yod itself is ekhmah, the first he is binah, the vav is zlferet or, because of the numerical value of the letter vav, the totality of the six sefirot and the final he is malkhut. since the latter comprises the other sefirot and has no independent power, it cannot be assigned a letter of its own but only that he, which has already appeared at the beginning of the emanation of the structure of the sefirot and whose manifestation has reached its final development at the end of the process (kabbalah [i9741 [jerusalem: keter, 19771, p. 111) theh ourosf the wings s ince there is such a strong correspondence between the wings of the winds and the twenty-four hours of the day, it is necessary to assign these angels to the individual hours they rule. the occult, or lunar, angels relate to the

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

e language itself, of the old testament. more specifically, the proof is elicited from the repeated use of the plural name elohim with verbs in the singular, and from the conjunction of the two names, yhwh and elohim. schelling relates this archaic pairing to a distinction between the hidden and manifest dimensions of god, an approach that resonates with kabbalists distinction between ein sof and the sefirot.240 yhwh, whose true pronunciation is unknown, consisting as it does of the pure, so-called silent letters (lauter sogenannten ruhenden buchstaben; literis quiescentibus, is the name of the essence that 36 chapter one is pure breath, pure spirit, or pure will without actual conation, whereas elohim is the name of the divine effects, the multifaceted manifestation of that essence, spiri

shable 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; but to will nothing is to have nothing to will, a double negation that results in the emanation of the sefirot hidden in the will.272 the plentitude of the infinite finds its fullest expression in the emptying of the will rather than its overflowing, retreating into the nothing it is (not, inhalation preceding exhalation, enfolding beginning every unfolding,273 the mystical one that is so full that it is empty, so empty that it is full, the paradoxical identity of the plenum thinking time/ herm

is to interpret, decipher, explicate. but this explication is identified with the development of the sign in itself. this is why the search is always temporal, and the truth always a truth of time. 43 the search for truth, the quest to establish meaning, invariably is temporal. timely truth, at all times, is the gift sent and received as the truth of and in time. timeless time and the rotation of the sefirot the task of this book is to elucidate hermeneutically the correlation of time, truth, and death as may be educed from works of kabbalistic theosophy. the path upon which i shall embark to cogitate about this matter is to reflect on each of the letters in the hebrew word for truth, emet. from late antiquity a tradition has been transmitted in the name of simeon ben laqish pointing out t

e, in its mystical valence, torah is the incarnate form of ein sof, the delimitation of the limitless that is manifest in potentially infinite concealments, the ineffable name gesticulated in potentially endless circumlocutions. like other sixteenth-century kabbalists, cordovero explicitly a rms the paradox that the hiding of the divine light facilitates its disclosure, and hence the emanation of the sefirot is concomitantly their veiling, much as a garment conceals what it reveals by revealing what it conceals. as he says in pardes rimmonim: the cause of disclosure is the cause of concealment and the cause of concealment the cause of disclosure [sibbat ha-hitggallut hu sibbat ha-he elem we-sibbat ha-he elem hu sibbat ha-hitggallut, that is, through the concealment of the great light and i

tggallut, that is, through the concealment of the great light and its being clothed in a garment it is revealed. thus the light is concealed, and, in truth, it is revealed, for if it were not concealed, it would not be revealed. 51 in the section on the term levushin, garments, in his shi ur qomah, cordovero reiterates the point: now in this manner is also the issue of the garments [malbushim] in the sefirot, for he placed a barrier between himself and the lower existents, and he hid the force of his governance through them. and this matter is addressed in their saying that disclosure is the cause of concealment [ha-hitggallut sibbat ha-he elem, for what he reveals through the intermediary of these sefirot is the cause of the concealment of his existence and governance that cannot be compr

ld, even if that time is the infinite duration of god s existence, is due to a supposition regarding time or to an imagining of time and not due to the true reality of time. for time is indubitably an accident. 110 here it is apposite to mention a passage in which cordovero articulates a position that resonates with the maimonidean perspective and would seem therefore to validate scholem s claim: the sefirot preceded the creation of heaven and earth and they do not fall under time [einam noflim tahat ha-zeman; on the contrary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemann

trary, they are the root of time [hem shoresh el ha-zeman, for the six sefirot are the root of the six days, and the seventh the day of sabbath. and concerning them the [sages, blessed be their memory, said,111 this teaches that there was a prior order of time [seder zemannim. 112 cordovero adopts the philosophical approach even more stringently when delineating the difference between ein sof and the sefirot: the emanated beings fall under time but he does not fall under time. i do not wish to speak of time as it seems from the straightforward meaning of our words, but rather the intent is that there was a time when they had not yet emanated as in prior to the emanation, and this is one of the things that cannot be in ein sof since he is not an existence that does not exist, but he is the

of timelessness, the not-time, 122 well suits the depiction of the infinite in kabbalistic lore: the form of formlessness that transcends all form, even the form of formlessness, the incomprehensible and ineffable (not)being beyond image and word. in this spirit, cordovero repeatedly insists that the quality of primordiality can be attributed only to ein sof, whereas all other entities, including the sefirot, are considered temporal and contingent in nature. there is, however, a crucial difference between the temporal causality of the sefirot vis -vis ein 74 chapter two sof and the temporal causality of matters in the spatio-temporal sphere: in the case of the latter, an interval separates cause and effect, but in the former there can be no such hiatus because that would imply an alteratio

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