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TIPHARETH,TIFERET,TIPHERETH

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, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge and conversation with our higher genius. so toge

c of the soul "the scarlet tetrahedronal capitals represent the fire of test and trial, and between the pillars is the doorway of the region immeasurable. the twin lights which burn upon their summits are 'the declarers of the eternal truth' the base of the tetrahedra, being triangular, on the white pillar points east, while that on the black pillar points west, thus they complete the hexagram of tiphareth though seperate as it is fitting in the hall of dual manifestation of truth" there are two banners that hang in the hall of the neophyte; these banners are absolutely vital. they are the banners of duality, of light and dark; they work from the positions of the east and west as the pillars work from the north and south. in 31 addition, these banners are barriers or sign posts for the eas

ledge of the divine nature. this can be discovered through the aid of the three paths that come out of malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light and life. the cross that is in the center of the triangle is also called the cross of tiphareth. it represents self-sacrifice that is necessary. here we are talking about sacrificing the ego or old ways and habits that is required and necessary in the achievment and realization of our higher self. the red cross in the temple of isis mighty mother is bordered in gold. gold is the highest of all metals and it is obtained through the darkness of putrefaction. 32 the banner of the west

s. the left foot alludes to isis which is the beginning of action. action is necessary for the achievement and fulfillment of the great work. on a deeper level, the step alludes to the beginning of a journey as well as to the stomping down of the evil persona. this is accomplished through the process of self sacrifice unto our higher genius. thus, the step is appropriately six inches which equals tiphareth, the sephira of self sacrifice. secondly, as you advance your foot, it will be placed toe to heel next to the inside of the other member's foot you are sharing the step, grip and grand word with. at this point, you have completed the step. the grip standing in the form above, toe to heel, you are now ready to exchange the grip. reach with your right hand for the other person's right hand

in 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 matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scand

nsists 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 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 d

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 kether on the central pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included commentaries on the torah. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged during the ea

e roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to ti

3 8 INITIATION CEREMONY

brew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven palaces. the first palace contains kether, chokmah and binah, the 2nd chesed, the 3rd geburah, the 4th tiphareth, the 5th netzach, the 6th hod, the 7th yesod and malkuth. this second tablet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attribute

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

roth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a

o water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the

n malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was 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 3

daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here aga

4 7 INITIATION CEREMONY

black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are plac

ethod 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 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 unit

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

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, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in h

grade from the zelator and theoricus grades, respectively, while in the north is the portal of the 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle 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

ADDTLS

and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d a

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

e father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the

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

squares into which each tablet is divided, each represents a vast area of dominion, having the correlation thereof in the universe, in the planets, in our b, in the fixed stars, and even in man, in animals, vegetables, and minerals. therefore do the 4 perpendicular or vertical lines of the 4 crosses represent 4 great currents of force passing between north above and south below, intersecting the tiphareth points and thus affirmng the existence of the hidden central pillar of the tree of life, forming the axis of the sphere of the celestial heavens. therefore are these lines which are vertical called linea dei patris filiique, as manifesting that central column wherein are kether and tiphareth, macroprosopus and microprosopus. the calvary cross of 10 squares which are in each of the 4 less

ALEISTER CROWLEY BOOK OF LIES

he universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absor

ccount given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally

tary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the al

omy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed; then the influence of the supernals (kether, chokmah, binah, no longer inhibited by daath, can descend upon tiphareth, where the human will is situated, and flood it with the ineffable light [73] 32 kappa-epsilon-phi-alpha-lambda-eta lambda-beta the mountaineer consciousness is a symptom of disease. all that moves well moves without will. all skillfulness, all strain, all intention is contrary to ease. practise a thousand times, and it becomes difficult; a thousand thousand, and it becomes easy; a thous

masters of the temple are now introduced; they are inhabitants, not of this desert; their abode is not this universe. they come from the great sea, binah, the city of the pyramids. v.v.v.v.v. is indicated as one of these travellers; he is described as a camel, not because of the connotation of the french form of this word, but because "camel" is in hebrew gimel, and gimel is the path leading from tiphareth to kether, uniting microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above!

found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a night for one thousand nights

us. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural of the present tense of latin words of the third and fourth conjugations. the reason for thus addresing the reader

comes sensible. paragraph 5 expresses the wish of the guru that his chela may attain safely to binah, the mother. paragraph 6 whispers the ultimate and dread secret of initiation into his ear, identifying the vastness of the most holy with the obscene worm that gnaws the bowels of the damned. notes (36) death is said by the arabs to ride a camel. the path of gimel (which means a camel) leads from tiphareth to kether, and its tarot trump is the "high priestess (37) unt, hindustani for camel. i.e. would that babalon might look on thee with favour [157] 74 kappa-epsilon-phi-alpha-lambda-eta omicron-delta carey street when nothing became conscious, it made a bad bargain. this consciousness acquired individuality: a worse bargain. the hermit asked for love; worst bargain of all. and now he has

ALEISTER CROWLEY LIBER 777

ael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are e

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the god, until, in one sense or another of the word, he appears to us

sidered as a single phenomenon in time and space, and in another sense is the negation of that consciousness. the body and mind of the man are only important (if at all) as the telescope of the astronomer to him. if the telescope were destroyed it would make no appreciable difference to the universe which that telescope reveals. it will now be understood that this formula of i a o is a formula of tiphareth. the magician who employs it is conscious of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose

s a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. it becomes the babe in the egg (a- harpocrates) by virtue of the spirit (a= air, impregnating the mother--vulture) and this becomes the sun or son( digamma= the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism

wo sides of the equation, the more difficult is the operation to perform. thus, to take the case of the personal operation symbolized by the grades, it is harder to become a neophyte, 1 degree= 10square, than to pass from that grade to zelator, 2 degree= 9square. initiation is, therefore, progressively easier, in a certain sense, after the first step is taken. but (especially after the passing of tiphareth) the distance between grade and grade increases as it were by a geometrical progression with an enormously high factor, which itself progresses<hierarchy of the grades should be "destroyed, and replaced by- a ring system of 13 grades all equal. there is, of course, one sense in which every grade is a thing-in-itself. but the hierarchy is only

e triangle placed accordingly. it would be improper for the magus to stand on that square unless using this formula "i, from chesed, rule geburah through the path of the lion; while- taking an extreme case- to stand on the square of hod (which is naturally dominated by geburah) would be a madness which only a formula of the very highest magick could counteract. certain positions, however, such as tiphareth<<tiphareth is hardly "dominated" even by kether. it is the son rather than the servant, are so sympathetic to the magus himself that he may use them without reference to the nature of the spirit, or of the operation; unless he requires an exceptionally precise spirit free of all extraneous elements, or one whose nature is difficulty compatible with tiphareth. to show how these positions

y dividing itself into a duality, or as a duality harmonized into an unity. any of these methods may be indicated by 3 equal knocks; 1 followed, after a pause, by 2; and 2 followed, after a pause, by 1. as the nature of the number becomes more complex, the possible varieties increase rapidly. there are numerous ways of striking 6, each of which is suited to the nature of the several 85 aspects of tiphareth. we may leave the determination of these points to the ingenuity of the student. the most generally useful and adaptable battery is composed of 11 strokes. the principal reasons for this are as follows "firstly, 11 is the number of magick in itself. it is therefore suitable to all types of operation "secondly, it is the sacred number par excellence of the new aeon. as it is written in th

ability of air, the sterility of the moon; but these qualities are balanced in it by the stability implied in its position as the foundation, and by its function of generation. this complex is further equilibrated by identifying it with the number 2 of chokmah, which possesses the airy quality, being the word, and the lunar quality, being the reflection of the sun of kether as yesod is the sun of tiphareth. it is the wisdom which is the foundation by being creation. this entire cycle of ideas is expressed in the double formula 2 degree= 9square, 9 degree= 2square; and any of these ideas may be selected and articulated by a suitable battery. we may conclude with a single illustration of how the above principles may be put into practice. let us suppose that the magician contemplates an opera

ALEISTER CROWLEY MAGICK WITHOUT TEARS

lear idea of the character, qualities, functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it

rpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the large painted diagram in my portfolio when next you visit me, and we can arrange for it to be copied. this should then be painted in the correct colours on the floor: the kether square to the north, your "east" the altar must fit exactly the square of tiphareth; it is best made as a cupboard; of oak or acacia, by preference. it can then be used to hold reserves of incense and other requisites. note that the height of the altar has to suit your convenience. it is consequently in direct relation with your own stature; in proportion, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and furniture is a

ALEISTER CROWLEY MEDITATION

there, the cupboard was bare, and so the poor dog had none. who is this ancient and venerable mother of whom it is spoken? verily she is none other than binah, as is evident in the use of the holy letter h with which her name begins. nor is she the sterile mother ama-but the fertile aima; for within her she bears vau, the son, for the second letter of her name, and r, the penultimate, is the sun, tiphareth, the son. the other three letters of her name, b, a, and d, are the three paths which join the three supernals. to what cupboard did she go? even to the most secret caverns of the universe. and who is this dog? is it not the name of god spelt qabalistically backwards? and what is this bone? the bone is the wand, the holy lingam! the complete interpretation of the rune is now open. this r

ALEISTER CROWLEY SEPHER SEPHIROTH

it gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, sep

ly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a s

urve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure, treasury rcw) almighty god: the divine name of geburah rwbg myhl) a citadel; a secured house, a fortified castle nwmr) the throne: a name of binah )ysrwk the angel nuriel l)yrwn the neck r)wc 298 amen, our light rw) nm) son of the gods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruc

approaching, near bwrq ice xrq thought, meditation; depressed x# 309 a leper rgswm a roar, bellow hg# field, soil, land hd# transgression# 310 to trample on, conquer #wd to govern, bind #bx formed rcyy the initials of idra rabba qadisha (each letter is half of each letter of rtk, kether)+b1523 qry is, are; essence, being #y a young lion rypk habitations nyrwdm gift, tribute y# 311 man: a title of tiphareth #y) archangel of binah l)yqpc raphael: archangel of air (lit. ghealing of god h) l)pr rod (ps. 23:4 +b# 312 to renew (hence a new moon, a month #dx west (hence our gmoor h: gperson living in the west h, as from the arabic gmaghrabi h> gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shadda

x) holy ones #dqh prayer of holiness h#dq 410 liberty; a swallow rwrd visions, imaginations (dan. 4:2) rhrh crucible (as place of refinement) prcm the tabernacle nk#m sacred; saint #wdq holy #dwq he heareth (m# 411 the foundations of the earth cr) ydswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; s

: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence; beast tyx boleskine: the house of the beast nyk#lwb abrahadabra: the word of the aeon given in liber al) r b) d) h) r b) 418= tyx )h tyb, the house of heh, because of i.z.q. 694; for h formeth k, but x formeth dwy: each= 20. thus is abrahadabra a key of the pentagram. also, by aiq bkr, it= 22; and 418= 19 22. 19= manifestatio

451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets tw

the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, queen of the night tylyl part; open wide q#p opening; vagina; bit, morsel tp hand-drum; bezel pt knowledge (pl (k.d. p.252) tw(d testimony (k.d. p.252) twd( 481 hills tw(bg bound to death; death penalty )tym byyx a ring t(b) the mighty one sings: a title of tiphareth nwryryd) 482 a look

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

on desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or

dour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser for

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

discovered. the house of the prophet, not named by him, was chosen by him before he attached any meaning to the number 418; nor had he thought of attaching any importance to the name of the house. he supposed this passage to be mystical, or to refer to some future house. yet on trial we obtain at once- boleskine= beth-vau-lamed-shin-kaph-yod-nun= 418. the new comment pride is the quality of sol, tiphareth; might of mars, geburah. now leo- my rising sign- combines these ideas, as does ra-hoor-khuit. the christian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives. the type of tailless simian who finds himself a mere forked radish in a universe of giants clamouring for hors d'oeuvres must take refuge from reality in freudian phantasies of 'god. he win

ALEISTER CROWLEY THE QABALAH

r and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an elaboration of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;40 and= 72 3. 72 is the divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, fe

inah and kether. a number of the aspiration.41 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather

sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \ua, the hindu aum or om.46 llwhm, mad the destruction of reason by illumination. hlwu, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. umd, a tear. the age of christian rosenkreutz. 43 i.e. the 13 paths above tiphareth. 78 is s (1 12) so to get this number you need to add up the numbers on the tarot trumps of those paths rather than the letters, which will give you 105 t.s. 44 crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyu= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reaso

egimental toast, and all knew him for one of their own* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in this scheme the soul can never do more than touch tiphareth and so receive the ray from chokmah. whereas even st. john makes his son say i and my father are one. and we all agree that in philosophy there can never be (in truth) more than one; this christian dogma says never less than four. hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols a.c. liber lviii 38 in

ALEISTER CROWLEY EQUINOX EQ I 4

, also the name of the thousand petalled lotus.92 by contemplating on this the yogi becomes certainly like me.93 illustration facing page 90 described "diagram 83. the yogi (showing the cakkras" this is a half tone of a black line vertical rectangle with a white or gray interior. the lower 3/5's of the rectangle is occupied by a frontal nude man 87 "ibid, chap. ii, 32. this chakkra corresponds to tiphareth. 88 "ibid, chap. v, 82. 89 "ibid, chap. v, 85, 86, 87. 90 "shiva sanhita" chap. v, 110. 91 "ibid, chap. v, 49. 92 though all hindu works proclaim that the sahasr ra has but one thousand petals, its true number is one thousand and one as depicted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod

the ruach, until the illumination of the second noble truth of the eightfold path shatter the step of right views which the aspirant is standing upon just as the fire of god consumed the elemental pyramid- the tower of the taro. having attained to mastery over right comprehension the aspirant begins to see things not as they are but in their right proportions. his views become balanced, he enters tiphareth, the solar plexus "he sees naked facts behind the garments of hypotheses in which men have clothed them, and by which they have become obscured; and he perceives that behind the changing and conflicting opinions of men there are 144 permanent principles which constitute the eternal reality in the cosmic order."228 in tiphareth the aspirant attains to no less a state than that of conversa

AN INTRO TO STUDY OF THE KABALAH

as the name of a group of divine conceptions, of emanations from a central spiritual light whose presence alone is postulated; from absolute god there is a series of emanations extending downward to reach jehovah, who is the divine one of binah, the supernal mother; other stages of emanation lead to the elohim, the group of holy spiritual attributes, associated with the sixth sephira, the sun of tiphareth. after another manner, jehovah is the group of the emanations from the deific source, called the ten sephiroth "the voices from heaven" these ten sephiroth, of which the first is a condensation of the supernal glory from the ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by successive re

inah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pachad, fear, with the divine name alh, eloah; and the reflected triangle is completed by the sixth sephira, the sun, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection 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 sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundati

malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive 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 p

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 being equally a letter and a number. the 22 trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 paths, added to the 10 sephi

BLUE EQUINOX

lds. are not buddhism. 23. if thou would.st learn their names, then hearken, and remember. the name of the first hall is ignorance. avidy. it is the hall in which thou saw.st the light, in which thou livest and shalt die. these three halls correspond to the gunas: ignorance, tamas; learning, rajas; wisdom, sattvas. again, ignorance corresponds to malkuth and nephesch (the animal soul, learning to tiphareth and ruach (the mind, and wisdom to binah and neschamah (the aspiration or divine mind. the equinox 16 24. the name of hall the second is the hall of learning. in it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it would certainly include ali states up to dhyana. th

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

rely a paraphrase of sir isaac newton.s remark about the child picking up shells. 60. be like the ocean which receives all streams and rivers. the ocean.s mighty calm remains unmoved; it feels them not. this verse has many possible interpretations, but its main meaning is that you should accept the universe without being affected by it. 61. restrain by thy divine thy lower self .divine. refers to tiphareth (see the equinox) 62. restrain by the eternal the divine .eternal. refers to kether. in these two verses the path is explained in language almost qabalistic. 63. aye, great is he, who is the slayer of desire. by .desire. is again meant .tendency. in the technical buddhist sense. the law of gravitation is the most universal example of such a tendency. 64. still greater he, in whom the sel

f course to do any other things which may subserve that one purpose; but nothing else. and of the equinox 88 course it is a mistake, unless under very special circumstances, to perform any miracles, on the ground that they diminish the supreme energy reserved for the performance of the main task. it will be remembered that the knowledge and conversation of the holy guardian angel is attributed to tiphareth, while the exempt adept is in chesed; how is it then that a black magician, a brother of the left hand path, can ever reach that grade? the answer is given in the eleventh thyr; when the exempt adept reaches the frontier of the abyss, his holy guardian angel leaves him, and this is the one supreme terror of that passage. it seems extraordinary that one who has ever enjoyed his knowledge

in shines, is followed by black night when out it fades, so is heart-light. when out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot. it is true that the further one advances the more subtle and deadly are the enemies, up to the crossing of the abyss; and, as far as one can judge, the present discourse does not rise above tiphareth. i am very sorry to have to remark at this point that madame blavatsky is now wholly obsessed by her own style. she indulges, much more than in the earlier part of this treatise, in poetic and romantic imagery, and in miltonic inversion (i do not here refer to lycidas) consequently we get quite a long passage on a somewhat obvious point, and the evil persona or dweller of the threshold i

s are united. it is a mistake to represent their contest as a war.it is a wedding. 37. but once that thou hast passed the gate of kshanti, step the third is taken. thy body is thy slave. now, for the fourth prepare, the portal of temptations which do ensnare the inner man. we are now on a higher plane altogether. the higher and lower selves are made one. it is that one whose further progress from tiphareth to binah is now to be described. 38. ere thou canst near that goal, before thine hand is lifted to upraise the fourth gate.s latch, thou must have mustered all the mental changes in thy self and slain the army of the thought sensations that, subtle and insidious, creep unasked within the soul.s bright shrine. it is the mental changes and the invading thoughts which distress us. these are

m them, and can do so without losing his power, without in any way yielding to them, their next step is accomplished, and they are reborn as men. this brings us back to our subject, for the lower man, of whom we are still speaking, possesses, above yesod, five forms of intellect and da th their crown. the equinox 100 we then come to another marriage on a higher plane, the redemption of malkuth by tiphareth; the attaining of the knowledge and conversation of the holy guardian angel. the next critical step is the sacrificing of this whole organism to the mother, neschamah, a higher south which is as spiritually dark and lonely as nephesch was materially. neschamah is beyond the abyss, has no concern with that bridal, but to absorb it; and by offering the blood of her son to the all-father, t

BOOK T

three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of jupiter and leo, representing the decan. victory after strife: love: pleasure gained by labour: carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. f

tain, but they are not yet full. above and below are sun and scorpio referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of hb:h (beginning of wish, happiness, success, or enjoyment. therein rule hb:nlkal and hb:yyyal. xxxii. the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central l

two hands, as before, each holding two swords which cross in the centre. rose re-established thereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. book t page 18 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels hb:rha'aal and hb:yyvhl. xli. the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords "just touch" each other, the central sword not altogether dividing them. the rose of the previous symb

ose branch with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each: above and below are the symbols taurus and moon of the decan. success and gain in material undertakings. power, influence, rank, nobility, rule over the people. fortunate, successful, liberal and just. if ill dignified, may be purse-proud, insolent from excess, or prodigal. tiphareth of hb:h (success in material things, prosperity in business. herein rule the angels hb:nmmyh and hb:yylal. l. the lord of success unfulfilled seven of pentacles a white radiating angelic hand issuing from a cloud, and holding a white rose branch. seven pentacles arranged like the geomantic figure rubeus: there are only five buds, which overhang, but do not touch the five uppermost pentac

CASE PAUL F THE BOOK OF TOKENS

beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth

power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 on the tree of life the path of the letter gimel joins kether to tiphareth. but in the meditation gimel is referred correctly to chokmah, the second sephirah, because the letter-name, gimel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2 the quotation is from the emerald tablet, supposed to have

, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the foundation of beauty in the place of the supernals. and why is it so called? because it riseth in binah and proceedeth unto tiphareth, and that same binah is thus the foundation of beauty; yet her place is among the supernals, for she is the second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the powe

282, the number of aralim, is also the number of ruach chaiim, r v ch ch i i m "breath of lives" in whose name are hid the names of the father and the son" refers to the word binah, b i n h, composed of the letters forming the divine name jah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that power in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus cor

efers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire, because binah, although this sephirah is called the root of water, by practical qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as

ho say with solomon that beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the

d, and the number, 20, is of course the same. the phrase "it was" is hayah, h i h, in hebrew, having also the numeral value 20 "vision of the prophet" is khawzaw, ch zh" to have a vision of, and the active participle 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 ineff

, so that in m k i n "strengthening" or "renewal" of powers, is manifested the plenitude of the numeral value of jah, i h. in this connection, also, note that jah, i h, is directly connected with chaiah, ch i h, the life-force, and with the cosmic cycles of the zodiac, since chokmah is said to be the seat of the life-force and the sphere of the zodiac. qabalistic alchemy assigns the metal gold to tiphareth, beauty, and this same sephirah is the heavenly son, ben, b n. the hebrew for "sublimity" or "glory" is gawawn, g a v n, which adds up to 60, the value of the letter samekh. the same number is represented by the emphatic hinnay, h n h" behold" vision" is makhazeh, m ch z h, which adds up to 60, the number of the letter samekh. this paragraph also contains another typical qabalism in the

CLARIFICATION OATH

nd my obligation and oath as an adeptus minor. in addition, i fully understand and agree to this "oath of clarification! in accordance to chokmah "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision of the chief of the second order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and united myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me" i further understand that harming myself not only p

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

on through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invo

DION FORTUNE MYSTICAL QABALA

he ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of o

d idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whos

es on the planes, and that here also is kundalini, we see that in daath is the secret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of me

right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which is found the sephirab gehurab. down and to the right slopes once more the symbol of emanating force, and indicates the sephirah tiphareth, which occupies the very centre of the tree in the pillar of mildness or equilibrium. these three sephiroth constitute the next functional triangle we have to consider, and although we do not intend to go exhaustively into their symbolism until we have completed our schematic survey of the whole system, it is necessary to say enough to give some clue to their significance and enable them

isfactory when once it is mastered. 22. before we can consider the second triangle of the tree as a unit, we must know the meaning of its component sephiroth. chesed means mercy or love; it is also called gedulah, greatness or magnificence, and to it is assigned the sphere of the planet jupiter. geburah means strength; it is ako called pachad, fear; to it is assigned the sphere of th planet mars. tiphareth means beauty, and to it is assigned the sphere of the sun. when the gods of the various pagan pantheons are being correlated with the spheres on the tree, it will be found that the sacrificed gods invariably come on to tiphareth, and for this reason it has been called the christcentre in the christian qahalah. mystical qabala page 34 23. we now have sufficient material to make a survey o

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

g forces of evolving life. in chesed is the wise and kindly king, the father of his people, organising his realm, building up industry, fostering learning, and bringing the gifts of civilisation. in geburah we have a warrior king, leading his people in battle, defend mg his kingdom from the assaults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroket

for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our br

DION FORTUNE PSYCHIC SELF DEFENSE

mperaments will employ different methods, and the mystical method does not appeal to everybody. the occultist does not ignore the christ-force, however; he recognises it as among the hierarchy of supreme forces of the universe, although he may not be prepared to assign to it the exclusive position which it occupies in the heart of the christian mystic. in the western tradition it is symbolised by tiphareth, the central sephira of the ten holy sephiroth of the qabalistic tree of life. the christ-force is the equilibriating, compensating, healing, redeeming, purifying factor of the universe. it should be invoked in every operation of psychic self-defence where any human element, incarnate or discarnate, is concerned. where non-human elements, such as elementals, thought-forms, or the qlippot

FRATER ELIJAH ANGELS OF CHAOS

chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias and the 13'th tunnel of set, in the outer spaces (this comes later) side note on the second sigil: inverse libra) absolute chaos. 7 is also a symbol of set as an ax. sept is seven the sixth and central cosmic power zone: beauty--tiphareth--sun/son. the number 6(sex):vau- sexual union zain: the number 7--twins set/ horus (gemini, 6'th and 7'th months gemini- cancer. sexual polarity. lovers of the tarot. the letter zain spelled in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet

through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was, being a past reference. we have: 3675 3576 the 67 between the 3 and 5 (which is 8) moves to the last position and is reversed to 76. the number of the sigil of the phoenix. the sum of these numbers sums to 21(t6, which is also the mystic number of tiphareth and a reference to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture i

GNOSTIC HANDBOOK

mah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of classification it is extremely useful. again we must avoid t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of it include love, majesty and magnificence. the fifth centre is geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyrami

st outlined in the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, godforms, animals, images and so on. according to one tradition the tarot cards can be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of

that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth represents the particles of light held captive within matter, rathe

transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the f

l take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little archaic but they still communicate the forms of this world. each archangel has a description, nature, colour and form and embodies the light forms of briah. kether matraton. chokmah. raziel. binah. tsaphkiel. chesed. tsadkiel. geburah. kamael. tiphareth. michael. gnostic theurgy page 97 netzach. haniel. hod. raphael. yesod. gabriel. malkuth. sandalphon. yetzirah: the world of air yetzirah is the world of fixation, it is where forces take forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those

forms as intelligences, spirits, powers, archons and angels. there are many different descriptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is mat

im, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more po

ute terms such as lord and king. while the old testament accounts have corrupted the name and used it to designate a warrior like archon, the original formulae is still valid and of value. this again illustrates how the origjnal gnosis has unwittingly been passed down inside and behind a text which teaches the exact opposite. y yod atziluth initial force fire h he briah divine pattern water v vau tiphareth activity air h he malkuth result earth fig 30 yod start of rite start of operation he invocation calling down forces vau evocation calling up forces he manifestation integration fig 31 gnostic theurgy page 110 yod will represent a swift and violent creative energy, following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty

GOLDEN DAWN RITUALS K

rt from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to

GOLDEN DAWN RITUALS ZAM1

ve for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. comb

northwest cross. move now to the northeast cross and complete your circle by returning to the southeast, and the center of the first cross. step 13 retrace the cross, make it as large as your arms will stretch, and make a big circle, vibrating: for the lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 17 raise your right arm straight up wit

GOLDEN DAWN RITUALS ZAM13

n the tomb of christ of whose heart is the center. let this allow us to unite our hearts with yehashuah. may the heart of yehashuah be my heart, and may my heart transform into the heart of yehashuah. for it is from the heart that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote

myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually

from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to

re the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum, true wisdom, perfect happiness. thou who dwe

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister

yond is impending. on the watch-towers, zaa is somewhere in or near fire of water. two of the first things that you will probably notice when entering zaa are (1) its lunar nature and (2) the almost total absence of anything except yourself. on the tree of li fe, zaa is somewhere between the path of the moon (pisces) and the path of temperance/art (sagittarius) below the sephiroths of netzach and tiphareth. you will be totally alone in zaa except for a few angels and the governors. although this may actually be true for other aethyrs as well, in zaa the sense of loneliness is acute and oppressive. it can be likened to entering a dark and silent chamber and remaining there for a very long time by yourself. because you are an individual, you 204 are separate from everyone else. in zaa this f

manifestation into the lower realms of existence in order to express itself in time, space and form. if he were to look upward into the real truth of his existence, you, yourself, would cease to be expressed (i.e, you will die to the aethyrs below asp. his refusal to look upward is thus your guarantee of returning safely to your physical body after this encounter. the proximity of this aethyr to tiphareth should enable you to understand the nature of its atmosphere. it lies directly below kether and shares the formlessness and sense of desolation traditionally associated with the path of gimel. 217 khr, the wheel the great wheel of samsara. the wheel of the law fdhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one. aleister crowley, the book

gician will have a sexual experience in zen but not in pop. the experiences themselves wi ll, of course, be highly personal and no two are likely to be identical. the guide in pop is known as the priestess of the silver star. this title refers to the goddess isis in her role as feminine initiator. on the qabalistic tree of li fe the priestess is on the path of gimel, the camel, located just above tiphareth. the initiation in pop thus has to do with raising consciousness above the human mind. this guide personifies the spiritual impulse in its feminine aspect (somewhat like the dakini of tibetan buddhism. she wi ll appear as extremely lovely and sexually alluring. crowley called her the "arch-harlot, always ready to seduce and to intoxicate him who lusts after her" if you accept that these

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ork of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by

JASMUHEEN THE FOOD OF GODS

of the esoteric teachers that i readily identify with on many levels is omraam mikhael aivanhov and just as i began the final section of the food of gods, a book on his teachings arrived, as a gift, in the mail. i always pay attention to these type of coincidences as although the book came with a postcard written in french, i knew it was required reading for me. the book is called the splendor of tiphareth: the yoga of the sun. the day before receiving this book, i was invited to join hira ratan manek on a usa tour to promote solar feeding. both instances have prompted me to assess a little more deeply the value of solar nourishment and as i began to read mikhael s book i realized that it contained vital information that i need to add here particularly in relation to the art of surya-yoga

ngs of well being. this is technique no. 4 in chapter 6. step 6: discover the nourishment that comes from time spent enjoying solar and nature prana as in technique no. 8 of chapter 6. spending time in nature in silence is also part of the l.l.p. program. learn surya-yoga. as outlined in chapter 6 or study this form of yoga in a little more depth by reading mikhael aivanhov s book the splendor of tiphareth isbn 1-895878-35-x. step 7: as part of the meditation aspect of l.l.p. and to attract more vitality and chi into your body, do the violet light meditation and each morning and/or evening imagine more pure violet light from the inner realms flooding into your inner system keeping it nourished with the food of the gods. do this inner light bath daily for 5. 10 minutes as per chapter 6: tec

KNOWLEDGE LECTURE FIVE

the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth chesed, geburah, tiphareth, netzach, hod, yesod and of these especially to tiphareth. malkah the queen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the

e following manner. the four aces are placed on the throne of kether. the 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 euphra

ce and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the 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

sage 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 the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all i

KNOWLEDGE LECTURE TWO

alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedi

divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx, its choir of angels is the aralim(\ylara, or 'thrones. chesed's divine name is el (la, its archangel is tzadkiel (layqdx, its choir of angels is the chashmalim(\ylmcj, or 'lucid ones. geburah's divine name is elohim gibor (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is

LIBER 777

dences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34

ael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capitis postica. but these have many other attributions, and each is itself divisible: thus chesed and geburah of tiphareth are the breasts; tiphareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are e

LIBER ASTARTE

mplementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is illusion, and evil is illusion; therefore good is evil. by this fallacy of logic1 are many men destroyed. moreover, there are those who take the image for the god; as who should say, my heart is in tiphareth, and an adeptus is in tiphereth; i am therefore an adept. and in this practice the worst danger is this, that the love which is its weapon should fail in one of two ways. first, if the love lack any quality of love, so long is it not ideal love. for it is written of the perfected one .there is no member of my body which is not the member of some god..2 therefore let not the philosophus d

LIBER LVII

and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an .elaboration. of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders;41 and= 72 3. 72 is the .divided name. 26. hwhy. jehovah as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature, f

d name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it 42 [possibly because 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals. t.s] 43 [i.e, writing out the tetragrammaton as a tetraktys, or in .wing. form, gives 72. t.s] 44 [i.e. the 13 paths above tiphareth. 78 is s (1. 12) so to get this number you need to add up the numbers on the tarot trumps of those paths; the letters give 105. t.s] 45 [crowley later decided this was an error and that the actual hebrew spelling of aiwaz was zwyo= 93, a

t they concealed a word answering this problem is also* this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only by marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in this scheme the soul can never do more than touch tiphareth and so receive the ray from chokmah. whereas even st. john makes his son say .i and my father are one. and we all agree that in philosophy there can never be (in truth) more than one; this christian dogma says .never less than four. hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols. a.c. on the qabalah

LIBER LXXVIII

nt of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of& and e, representing the decan. victory after strife: love: pleasure gained by labour: a description of the cards of the taro 29 carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphorash. xxiii the lord of valour seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symb

om a fountain, but they are not yet full. above and below are! and h referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of h (beginning of wish, happiness, success, or enjoyment. therein rule lakln and layyy. xxxii the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup

a description of the cards of the taro 39 xl the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon# and k above and below, supported on the points of two short daggers or swords. success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords just touch each other, the central sword not altogether dividing them. the rose of the previous symbols of this su

with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each i. above and below are the symbols b and= of the decan. success and gain in material undertakings. power, influence, rank, nobility, rule over the people. fortunate, successful, liberal and just. 44 liber lxxviii if ill dignified, may be purse-proud, insolent from excess, or prodigal. tiphareth of (success in material things, prosperity in business. herein rule the angels hymmn and lalyy. l the lord of success unfulfilled seven of pentacles a white radiating angelic hand issuing from a cloud, and holding a white rose branch. seven pentacles arranged like the geomantic figure rubeus. there are only five buds, which overhang, but do not touch the five uppermost pentacles. above a

LIBER RESH VEL HELIOS

avens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnight, let him greet the sun, facing west, giving the sign of his grade. and let him say in a loud voice: hail unto thee who art khephra in thy

LIBER SAMEKH

eth from the verb helan, to hele or conceal, in the tongue of the anglo-saxons. that is, it is the concealed place; and this, since all things are in thine own self, is the unconscious. h liber cxi (aleph) cap. ds. but compare the use of the same word in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, et

ck into his sphere, using it with conscious skill for the cleansing and calming of the receptive and emotional elements in his character, and for the solution or sweeping-away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them. section f the adept now returns to the tiphareth square of his tau, and invokes spirit, facing towards boleskine, by the active pentagrams, the sigil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to aff

. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh svb figvra dccc 24 hyperbola is a simple idea, but its construction exacts two curves. line 3 the angel, as the adept knows him, is a being in tiphareth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, like the ipsissimus, that all things soever are equally illusion and equally absolute. he is in tiphareth, whose office is redemption, and he deplores the events which have cause the apparent sorrow from which he has just escaped. he is also aware, even in the height of his ecstasy, of

escaped. he is also aware, even in the height of his ecstasy, of the limits and defects of his attainment.26 line 4 this refers to the phenomena which accompany his attainment. line 5 this means the recognition of the angel as the true self of his subconscious self, the hidden life of his physical life. line 6 the adept realizes every breath, every word of his angel as charged with creative fire. tiphareth is the sun, and the angel is the spiritual sun of the soul of the adept. line 7 here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h

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

of gthe high priestess, h or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of liber samekh svb figvra dccc 36 his name, he approaches the solution of the ultimate problem, what he himself truly is. unto this final attainment the adept may trust his angel to lead him: for the tiphareth-consciousness alone is connected by paths with the various parts of the mind* none therefore save he hath the knowledge requisite for calculating the combinations of conduct which will organize and equilibrate the forces of the adept, against the moment when it becomes necessary to confront the abyss. the adept must control a compact and coherent mass if he is to make sure of hurling it

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 use of a room some thirty feet or more in both horizontal dimen

g to lack of head. gbornless h is a ghastly g.d.-ism, the greek has akefaloj, gheadless. h 26 gevil h is not that great a translation of the original greek which has dikhmata, approx. gunjust deeds h; gi am he, the truth! who hate that iniquity be wrought in the kosmos h might perhaps be a better reading, the objection being to departure from the equilibrium represented hy the central position of tiphareth. 27 kenneth grant, in a note to the rkp edition of magick explains this thus: gthe eten that is one f is the i and the o conjoined: 1+ 0= 1. the eone that is one in three f is a (aleph= 1. iao, aleph is the one in three. aleph conceals the i and the o ein six, f i.e. liber samekh& liber viii 54 vau, the son. h the modified formula viaov= 93 counting the o as u) is expounded in some detai

LIBER THISHARB

he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himsel

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

rincipal image; and by the troops of angels who cease not to cry day and night, qadosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon

MORALS AND DOGMA

and the gnostics; the _unuttered_ word _within_ the deity. here is the origin of the trinity of the father, the mother or holy spirit, and the son or word. another trinity was composed of the fourth sephirah, gedulah or khased _benignity_ or _mercy, also termed father(_aba; the fifth, geburah _severity_ or strict _justice, also termed the mother(_imma; and the sixth, the son or _issue_ of these, tiphareth _beauty_ or _harmony "everything" says the sohar "proceeds according to the mystery of the balance--that is, by the equilibrium of opposites: and thus from the infinite mercy and the infinite justice, in equilibrium, flows the perfect harmony of the universe. infinite power, which is lawless, and infinite wisdom, in equilibrium, also produce beauty or harmony, as son, issue, or result--t

MOTTA MARCELO THE COMMENTARIES OF AL

6. 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word. 77. 0 be thou proud and mighty among men! pride is the quality of sol, tiphareth; might of mars, geburah. now, leo my rising sign combines these ideas, as does ra-hoor khuit. the christian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives (not necessarily; it depends on how they are interpreted. if slaves, cowards, and defectives knew exactly what is meant by christian virtues, few people would claim to be christians, and ther

being gentile, but also tried to pass himself for irish, pooh poohed the ten commandments, and described the bible as by "several anonymous authors" however, what neither crowley nor the jews realized was that this verse of al has nothing to do with pogroms, enforced sterilization, or such other modern versions of doing-in- the -amalekites. mercy let be off: let chesed, mercy, be under control of tiphareth and binah (off= 6+6+6= 18=3x6 "damn them who pity" pity is, as we have already explained, unnecessary; it is also misleading, harmful and disorderly. those who preach this diseased outlook of their fellowmen are vain, arrogant, and fundamentally selfish. the healthy man never worries about his health; the virtuous man never worries about the salvation of his soul; the true saint never ha

underground garden, in liber 418 "spare not" as the acid eats into the soul, only the gold will ultimately be left. see lxv, i, 14-17 "be upon them" the dance of shiva on the body of the devotee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, beca

f the alpha and the omega is great. it not only is the first sephira on the pillar of mercy, it also is mercy by name and mercy is a quality that has been called "good" regardless of whether it is equilibrated by its opposite geburah or not. chesed is the origin of all disorder, because it is not directly connected with that influence which should be its governor and ruler binah. chesed is "above"tiphareth, and will try to give itself airs, forgetting that not only is tiphareth perfectly equilibrated by nature, being the central sephira of the tree, but also receives directly the influence of the highest through gimel. only chokhmah and binah besides have this privilege, and they are of the supernals. unless the adept leaves everything he has and is, and jumps off chesed into the abyss, on

eceives directly the influence of the highest through gimel. only chokhmah and binah besides have this privilege, and they are of the supernals. unless the adept leaves everything he has and is, and jumps off chesed into the abyss, on the slim chance of getting to binah, and without even knowing whether he will get there, he must resign himself to receive her influence through geburah and through tiphareth, which are technically his "inferiors" in the hierarchy. therefore, what ra-hoor-khuit is saying is, let the adept exempt take the oath of the abyss! for, as it is written "unbalanced force is iniquity: mercy untempered by severity is but weakness that would permit abuse, and tolerate the manifestation of evil. again, see liber vii, vii, 36-39. 19. that stele they shall call the abominat

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

exposed to this obligation, and had labored hard on the road to magical accomplishment, he took this obligation and translated it as seeking and acquiring the knowledge and conversation of the holy guardian angel. in the use of this archaic language, he merely followed mcgregor mathers who had translated into english the sacred magic of abramelin the mage, where this phrase was first used. as the tiphareth clause of the obligation, it is the most important one of all the ten clauses. and in one way or another, its fulfillment is pointed to in nearly every important phase of the order work. regardless of which phase you may think ofskrying in the spirit-vision, ceremonial magic, formation of telesmatic images, etc- this one goal is in the background, giving meaning and substance to all else

might, and it is a symbol of creative power and force. its planetary attribution is mars, its quality being that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the first

s 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 minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason

o thee, this must be the work of thine own inner self, thine own and not the work of another for thee so that thou mayest gradually attain to the knowledge of the divine ones" the grade of the portal, which conferred upon the candidate the title of lord of the paths of the portal of the vault of the adepti, is not referred to a sephirah as such. it may, however, be considered as an outer court to tiphareth, exactly as the adeptus minor ceremony may be considered tiphareth within. its technical attribution is the element of akasa, spirit or ether which is magically invoked by the usual procedure of invoking pentagrams and the vibration of divine names following upon the conjuration of the powers of the four subsidiary elements. to this grade, there is attached no elemental prayer as in the

ey have the meanings given below. sol philosophorum the pure living alchemical spirit of gold-the refined. essence of heat and dryness. luna philosophorum the pure living alchemical spirit of silver-the refined essence of heat and moisture. c120> the green lion the stem and root of the radical essence of metals. the black dragon death-putrefaction-decay. the king red-the qabalistic microprosopus. tiphareth-analogous to gold and the sun. the queen white-the qabalistic bride of microprosopus. malkah-analogous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the spirits of the water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon

hiroth no. of divinnea me archangelnica me choiro f angels sephirah (atziluth -bria h (yetsirah) 1. kether eheieh metatron chayoth ha-qadesh n'nx ]i-ibbd w73n ni'n 2. chokrnah yah raziel auphanirn 3' yn't7 t3'1181n 3. binah yhvh elohim tzaphqiel al;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *nu iid -tjd n'wx note: the student shozlld himself draw several trees

has another meaning on the tree of life. the upper part wings touch chokmah and binah: these are the three supernal. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and p geburah <132> the meaning of luna on the tree of life is thus: in its increase it embraces the side of mercy; in its decrease the side of severity, and at the full, it reflects the sun of tiphareth <133> meditation let the theoricus practise the moon breath, while saying mentally the word aum (moon breath is through the left nostril only) let him meditate upon the waxing and waning crescents, while visualising a silver crescent upon an indigo background. let him now call before his mind the signs of the airy triplicity= and enclosed in these, let him meditate upon the numbers nine

e rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal pr

RUBY TABLET OF SET

es and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who destroys the old and worthless, to make room for

SATANGEL

neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over goods and riches, can discover hidden treasures to him that makes a pact with him; he can bestow wealth. brings money from a distance. obey him, and he will obey thee. clistheret (grimorium verum. a subordinate spirit of lucifer. makes day or night about thee at pleasure. dagon, dagan (west semitic

THE HOLY ROSARY OF THE BRETHREN

e born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to th

THE MAGICIAN S KABBALAH

tatione 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 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 c

e it is part of a production system. the "context" in which a sephirah is viewed is one of its aspects (d) the aspect which enables the sephirah above it to instil within it the power to emanate further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manifested existence within its own essence. this is the "central" aspect of the node of activity, whereby it coalesces its own nature and from that proceeds forwards in the system. it is somewhat like the sudden chemic

ed to its own place. this is the "active" transmitting aspect of the sephirah, by which it governs the nature of the next sephirah in the process. obviously, the transmission or outflowing of a sephirah is bound to shape the next, although in the networked nature of the tree, each of the sephiroth is more truly created by a conflux of prior sephiroth, and result as their convergence. for example, tiphareth (sometimes called the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by

e and the hierophant. this affirms the hierophant as symbolic of god's wisdom (the translation of chockmah being "wisdom) and as the interface between god (kether) and the rest of creation (binah to malkuth. this idea is mirrored in that the attribution of yhvh to the sephiroth links kether to chockmah as the upper and lower parts of the yod, binah as heh, the central sephiroth to vau (centred on tiphareth, the son) and malkuth being the final heh (the "daughter" that must be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops int

sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the

s" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understandin

the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of the burning heart, and surrender to the "inner voice "higher self, or will of christ. will in kether: the way of god. the universal will, the will of god, the state of unity where it is "thus so. the taoist "action by non-action, and the way of the siddhis. the tree

on the symbology adopted by the ritual participant: kether: a circlet of gold, or ritual crown. the parsley crown of the nemean games, sacred to zeus. chockmah: the twin feathers, or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headd

THE MIDDLE PILLAR

rety. we have redrawn the illustrations and added titles for regardie's chapters. we have also applied standard rules of capitalization to regardie's text and changed the style of certain capitalized words to italic. all endnotes are ours. in previous editions, differences in regardie's spelling of hebrew words (such as sephiros in place of sephiroth, keser instead of kether, tipharas rather than tiphareth, daas for daath, and malkus in place of malkuth) are due to a variation in dialect-askenazic hebrew versus sephardic hebrew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many qabalistic authors, translator

nt and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father

auty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly enough, tiphareth is referred to the sun, and corresponds to the thrd member of the theological trinity, the son. looking at these trinities as so many expressions of psychological fact-that is, as previously defined, as factors active w i t h the psyche itself-we are struck by the similarity of the religious point of view wi

point equilibrated attitude towards life, an attitude not to any extreme. recognizing the polarity of life, sought to steer a middle way between the tortuous activity of nature. it is the way of the reconciler, path between the two pillars, that balanced and in which the candidates of the ancient initiation at the major crisis and climax of their initiation. of bringing to birth the golden sun of tiphareth, beauty and harmony who is the t h d person of that one system nowadays15 conceives of the great of the recognition of the crowned and the two pillars of the temple 11 horus-he who, while partaking necessarily of the nature of both the father and the mother, is simultaneously an entirely different and unique being. through the result of the union of opposing forces, his nature tends to a

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

a point on the spine just below the occiput, about one or two inches figure 4: the middle pillar. above the larynx, and its diameter may be imagined to be about four inches in extent. it is conceived to be a symbolic link, selfinduced and self-devised, between the hgher genius on the one hand, and on the other, the ego, the conscious self referred to that group of characteristics clustered around tiphareth. on the middle pillar, daath connects the higher faculties to the ego, kether to tiphareth. this latter sephah is resident in the neighborhood of the heart, and its sphere extends from the diaphragm or solar plexus more or less to the spine. its center may be imagined to be the lowest point of the sternum or breast-bone to which the ribs are attached, its diameter being about six inches

th. on the middle pillar, daath connects the higher faculties to the ego, kether to tiphareth. this latter sephah is resident in the neighborhood of the heart, and its sphere extends from the diaphragm or solar plexus more or less to the spine. its center may be imagined to be the lowest point of the sternum or breast-bone to which the ribs are attached, its diameter being about six inches. below tiphareth is yesod, a center which is referred to the region occupied by the generative organs, and its size should be visualized as of the same dimensions as tiphareth. the final center is malkuth, referred to the feet, and it will be found by experience that the ankles comprise the periphery of a visualized sphere about four inches or so in diameter, the center being the sole of the foot. the me

eeded, and that is why it is recommended that for months the student should not apply himself to this color scheme, contenting himself exclusively with the visualization of the light-centers as white in color. kether is of pure white brilliance, and the rays that it emits and radiates upon the personality are of the same hue. lavender-blue is the color that is traditionally associated with daath. tiphareth is gold, whilst yesod is purple or puce. it is when we approach the consideration of the malkuth color that we experience some difficulty. tradition gives us several scales of color all of which are of equal efficacy. the sphere of malkuth is divided by two diagonals into four sections; citrine at the top, black at the bottom, with russet and olive occupying the two side sections. 4 more

TYSON DONALD NEW MILLENNIUM MAGIC

etween thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- oc

philosophy. here is one way of drawing the five-pointed figure that shows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha

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 0 tiphareth+ heart 0 c+ 0 netzachihod y solar plexus 0 yesod 0 b bowel 0 malkuth v d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to

ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod michael gabriel sandalphon beni elohim kerubirn blue octagram peacock yesod purple nonagram kraken malkuth black decagram aurochs (four, the sephiroth correspond to the total number (ten, and the numerical value of ihvh (twenty-six) corresponds to the other total of the dimensions. kab- balists believe that ihvh contains within itself all ten s

ce to pronounce ihvh by vocalizing each of the four hebrew letters separately "yud, heh, vav, heh" this is a legitimate magical technique used in the kabbalah. the trouble is, it results in some confu- sion of the ten names, which was further compounded by the occasional combin- ing of two names into one. for example, the name of binah was given in the golden dawn as "ihvh elohim" and the name of tiphareth was stated to be "ihvh eloah vedaath" the name of netzach was supposed to be "ihvh tzabaoth" and the name of yesod "shaddai el chai" in restoring this list of names, the important thing to remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the

ame must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. kether-eheieh 2. chokmah-yah 3. binah-ihvh (vocalized as "elohim) 4. chesed-el 5. geburah-elohim gibor 6. tiphareth-ihvh (vocalized as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. hod-elohirn tzabaoth 9. yesod-shaddai (or el chai) 10. mallruth-adonai malekh (or adonai ha-aretz) the tetragrammaton (ihvh, called by kabbalists "the distinctive excellent name" to distinguish it from all lesser names of god, occurs for both binah and tiphareth. in the case of binah, it is pronounced "e

as "adonai) 7. netzach-ihvh tzabaoth (vocalized "adonai tzabaoth) 8. hod-elohirn tzabaoth 9. yesod-shaddai (or el chai) 10. mallruth-adonai malekh (or adonai ha-aretz) the tetragrammaton (ihvh, called by kabbalists "the distinctive excellent name" to distinguish it from all lesser names of god, occurs for both binah and tiphareth. in the case of binah, it is pronounced "elohim" and in the case of tiphareth, it is pronounced the more common "adonai" two separate names are given for yesod: shaddai (almighty) and el chai (living god. the first form appears in the zohar while the second is given by the kabbalist joseph gikatilla. malkuth also has two separate names: adonai malekh (lord and king) and adon- ai ha-aretz (lord of earth. at first glance the arrangement and numbering of the sephirot

ived by the magus, it is obvious. regard the back of your right hand. notice that the fingers alternate in length around the middle, which is the longest. if you follow the alternation with your eyes, you will see that it parallels the descent of the lightning down the tree from the first to the fifth sephirah: index ring right hand, back as the lightning stroke passes through the sixth sephirah, tiphareth, the numbering reverses itself from left to right: that is to say, whereas on the upper half of the tree the even numbers are on the right side, on the lower half the even num- bers are on the left, having been polarized by their passage through tiphareth. hold your right palm over the still waters of a pool or before a mirror, even as the mystics of the kabbalah must have done in ancien

TYSON DONALD SOUL FLIGHT

ree of life and show how they join various parts of the body with various astral levels. 1. kether above the crown of the head the crown-sphere of the primum mobile 2. chokrnah left side of the brain wisdom-sphere of fixed stars 3. binah right side of the brain understanding-sphere of saturn 4. chesed left arm mercy-sphere of jupiter 5. geburah right arm severity-sphere of mars 108 soul flight 6. tiphareth torso beauty-sphere of the sun 7. netzach left leg victory-sphere of venus 8. hod right leg glory-sphere of mercury 9. yesod genitals foundation-sphere of the moon 10. malkuth entire physical body kingdom-sphere of the four elements those familiar with the tree of life will notice that when applied to the human body by the golden dawn, it was reflected left to right. chokrnah, on the rig

yourself. picture to yourself that you stand in malkuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upwards to the divine light shining downward from kether upon you. from yesod, leads upward the path of samekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."146 the path of the trump temperance, which connects yesod with tiphareth on the central column of the tree, was of special importance in the work of astrally ascending the tree, because it was regarded as symbolically the rising arrow of a great bow formed from the lower part of the tree of life. this path could be ridden upward directly into tiphareth, the centr

yourself. picture to yourself that you stand in makuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upward to the divine light shining downward from kether upon you. from yesod, leads upward the path of sarnekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."203 this brief direction by mathers requires some amplification if it is to be understood by those unfamiliar with the golden dawn system of occultism. the glyph of the tree of life is to be visualized extending up from the body, and the traveler is to conceive himself standing within the sphere of malkuth-this lowest sphere is to be entered in this manner on the

wer of the imagination, as a starting place. the traveler then casts his astral awareness straight upward along the vertical path that extends from malkuth to yesod, the thirty-second path that is associated with the hebrew letter tau and the tarot trump the world. standing in yesod, the traveler than hurls his awareness upward along the twenty-fifth path, which leads vertically between yesod and tiphareth on the central pillar of the tree, and is associated with the letter samekh and the trump temperance. this was known by those in the golden dawn as the path of the arrow, because they imagined the diagonal and horizontal paths around it as forming a great bow. temperance is linked in the golden dawn system with the astrological sign sagittarius, the archer, which gave rise to the concept

dawn as the path of the arrow, because they imagined the diagonal and horizontal paths around it as forming a great bow. temperance is linked in the golden dawn system with the astrological sign sagittarius, the archer, which gave rise to the conception of the twenty-fifth path as a great arrow. 202. knight, vol. 2,277. 203. regardie, 464. the astrological sun was placed in the central sephirah, tiphareth (beauty, which was understood to be the seat of jesus christ and all other divine human beings, or messiah figures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of

christ and all other divine human beings, or messiah figures. to attain the level of tiphareth in a true sense was believed to be as high on the actual tree of spiritual worlds that the normal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and tho

eth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yahweh. these names would 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

ritual 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 sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understood in relationship with their polar opposites on the other side of the tree. they form three pairs: chokmah- binah, chesed-geburah, and netzach-hod. since the purpose of rising on the planes

TYSON DONALD THE MAGICAL WORKBOOK

t the aura. even though it is nonphysical, the aura is a very real astral phenomenon and has many practical uses in magic, including the analysis of the personality and health, both mental and physical, of other indviduals. the distant blue-white star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiph

so, in my method i invert the arms of the cross from left to right, assigning gedulah to the right shoulder and geburah to the left shoulder. by this inversion the practitioner symbolically becomes the manifest body of god, rather than a reflection of that body. instead of the words "for ever" i prefer the words "and the law everlastingj' as the final part of the formula. the word "law" refers to tiphareth, the central sephirah assigned to the messiah or christ. 110 standing exercises the text and accompanying gestures of my version of the kabbalistic cross are as follows "thou art (press hands together in prayer gesture in front of heart-center with fingertips up "the crown (press left palm to center of chest and touch top of brow with right index finger "and the kingdom (touch groin "the

e 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 sphere, yesod, and the tenth sphere, malkuth. in the exercise of the middle pillar, kether corresponds to the blue-white sphere over the head, daath to the 118 standing exercises smaller silvery sphere in the neck, tiphareth to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth to the green sphere around the feet. green is only one of the

TYSON DONALD THE POWER OF THE WORD

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

t, during which the universe is torn down and rebuilt in the pattern of the succeeding sephirah. presently we are living in the shemittah of geburah, the age of strict judgement and severity, which accounts for our unceasing wars. the previous age was that of chesed, a period of happiness and love that is dimly echoed in the greek myth of a golden age of heroes. the next shemittah will be that of tiphareth, characterized by beauty and harmony. at the end of the seven cycles of 49,000 years there is a grand jubilee of a millennium when all the lower worlds together and the seven sephiroth that support them are reabsorbed into binah, and the universe begins to repeat itself. each of these shemittah is said to experience a unique revelation of the torah, which is the complete articulation of

xact 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 linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the human body. yod is the head of this figure, t

roth 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-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, and so on; neither are they the spheres on the glyph of the tree of the kabbalah. the true sephiroth are nothing other t

urah, which is more commonly translated "severity" but which gershom scholem translates as "power (kabbalah, p. 106. geburah lies midway on the left pillar of the tree. the glory is gedulah, a very common alternate name for the fourth sephirah, chesed, located midway on the right pillar of the tree. scholem translates gedulah as "greatness" the everlasting law corresponds to ephareth on the tree. tiphareth lies in the midst of the central pillar. it is commonly translated "beauty" it is the sephirah of the messiah. an alternate title is the king. this simple cleansing and centering formula should be used before erecting the magic circle, as an introduction to all ritual work. in this way, the rituals begin from a clean slate, which is the purified and enlightened soul of the ritualist, and

he golden dawn seized upon the description of the four tablets of the quarters as watchtowers and interpreted them in this manner on a cosmic level "in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothic pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens (golden dawn, p. 656. the four angelic tables literally become the guardian gates at the ends of the manifest universe, the ultimate bastion against the violent entry of the "death-dragon" telocvovim (him-that-is-fallen, who is mighty coronzon, or lucifer. the notion that the firmament of heaven is sustained above the floor of the world by four supports is

to atzilutthh,e archetypal world, to yod in ihvh, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in ihvh, and to the sephirah binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirahth, e formative world, to vav in ihvh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiaht,h e material world, to the final heh in ihvh, and to the sephirah malkuth, attributed to earth (ibid, pp. 189-90) the master-key to the hebrew wisdom is the "name" translated "lord" in the authorized version of the bible, and "jehovah in the revised versions. it is not really a

WESTERN MANDALAS OF TRANSFORMATION SR AL

reading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn the kamea of chesed/jupiter the kamea of geburah/mars the kamea of tiphareth/sun the kamea of netzach/venus the kamea of hod/mercury the kamea of yesod/moon the kamea of daath/pluto talisman of the name using tattwas for healing and consecration bibliography they work? balancing xiii 1 11 23 53 71 81 89 97 107 115 125 135 145 153 189 193 201 and mercurius trismegistus writes, that an image, rightly made of certain proper things, appropriated to any one certain an

both in the process of actual construction as well as used for fumigating or consecrating the magical seal when it is finished. remember, when working with any kind of name.your own, your h. g. a, an archangel, etc .an incense compound can also be made from the letter-correspondences (see figure 2-e on page figure 3-a no. 2 3 4 5 6 7 8 9 10 11 sephira deity archangel chokmah binah chesed geburah tiphareth netzach hod yesod malkuth daath yah or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moo

daath yah or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zodiac saturn jupiter mars sun venus mercury moon earth pluto binah chesed geburah tiphareth netzach hod yesod daath sephiroth and planetary civet, myrhh cedar, juniper tobacco frankincense, olibanum benzoin, rose storax jasmine saturn jupiter mars sun venus mercury moon pluto incenses cassia, cypress, patchouli, myrhh, violet clove, hyssop, nutmeg, pine basil, dragon's blood, calangal, mustard, rue bay, cinnamon, copal, heliotrope, frankincense, sunflower lemon verbena, rose ge

e universe through its five elements (earth, air, fire, water, and ether. levi says it is the number of magic and enchantment. the five-pointed star is a symbol used both to invoke and to banish spirits. five symbolizes the transcendence of spirit over nature. it signifies versatility and adventure as well as mediation and intuition. 6. six is represented on the tree by beauty and harmony, called tiphareth. it is the number of perfect equilibrium and divine order through harmony. to it is attributed the sun, which keeps the rest of the planetary spheres in balance. it's symbolic form is represented by the six-pointed star or seal of solomon. the latter symbol is frequently described by the hermetic maxim "as above, so below" or the analogical union of the macrocosm and microcosm. its energ

agent wherein all vibrations exist. it also symbolizes culture, education, and evolution. 9. nine represents fullness or completion. the numbers find their fullest expression in nine; after that, they start repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and 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

s motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting of all magical work, but the student must first have a good understanding of the basics: how to construct a telesmanic image from the hebrew letters, how to create a sigil, and how t

ones as well. i have found mistakes in regardie's how to make and use talismans, his golden dawn (1970 edition, the complete golden dawn system of magic, and eliphas levi's transcendental magic. the newest edition of agrippa's three books of occult philosophy, edited by donald tyson (llewellyn: 1993, has corrected all mistakes in figure 4-a sephira/planet binah/saturn chesed/jupiter geburah/mars tiphareth/sun netzach/venus hod/mercury yesod/moon daath/pluto number 3 4 5 6 7 8 9 11 planetary numbers number sum of of cells any line 9 16 25 36 49 64 81 121 15 34 65 111 175 260 369 671 total: theosophic extension 45 136 325 666 1225 2080 3321 7381 the squares. few published works are without mistakes. even in some private golden dawn lessons i have found the same mistake in the venus kamea. e

the reader is left with no choice but to copy the ones he or she be-lieves are correct. let us look at an example of the correct way of tracing a sigil onto a kamea. the principal key the student needs is the chart frequently known as the aiq beker (see the table in figure 4-r, which has nine chambers, or a chart that refers the numerical equivalents 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 r

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

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 higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

n the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, t

mpted joseph with 1000 talents of silver, when her personal charms failed to move him. the thickness of the earth s crust is 1000 ells, below this is an abyss of 15,000 ells. succah, 53.2--if you have a secret, tell it only to one in 1000. 1004. 1004 b.c. is the consecration of solomon s temple. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1081. this is the number of tiphareth, the central sephirah, the sun, beauty, microprosopus, sun-god. 1263. this the number of the word gnosis. 1271. he gnosis, the gnosis and stauros, the cross of jesus. 1322. first year of egyptian cycle of sothis, b.c; rameses ii came to the throne in this year, b. c. 1378. the reputed year of the birth of christian rosenkreutz, founder of the rosicrucian philosophy. 1408. christian rosen

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

apply to other countries as well. some have already undergone many name changes since dee's time. the spirits seem to have tried to apply the scheme to things that dee and kelley would understand. in "the concourse of the forces" mathers says "and as aforesaid the central points of these 4 great crosses [of each elemental tablet p.z] do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then the linea spiritus sancti [on which the three holy names are borne on each tablet p.z1 coincides with the zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a c

ur tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. that is between the double pillars of severity and mercy. in these vast spaces at the ends of the universe are these tablets placed as watch-towers, and therein is their dominion limited on either side by the sephirothie pillars, and having the great central cross of each tablet coinciding with one of the 4 tiphareth points in the celestial heavens. therefore even in the small squares unto which each tablet is divided, each represents a vast area of dominion, having the correlation herefore in the universe, in the planets, in our earth, in the fixed stars, and even in man, in animals, vegetables and minerals "a knowledge of these tablets will then, if complete, afford an understanding of the laws whi

white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar in your left. 3. take a deep breath and raise your consciousness to your kether above your head and vibrate the name eheieh which means "i am" imagine the light flowing down through daath (at the nape of your neck) to tiphareth. 4. in the same manner, establish yesod in the name shaddai el chat, and malkuth in the name adonai ha-aretz. 5. make the qabalistic cross to indicate that you have called down the light of your kether and balanced it in your aura. then let your imagination dwell on the aura and see it oval and clear, pulsating with the glow from tiphareth. 186 187 appendix h sign and color correspondenc

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned around the central pillar of mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau al

the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the

firmation of three parts is then proceeded with: the chief adept says "be thy mind opened unto the higher (second adept "be thy heart the centre of light (third adept "be thy body the temple of the rosy cross" the pass word is then announced, which is formed from the mystic number of the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mourning of isis: the sign of typhon and apophis: x the

come therefore hither" a pause. ch.ad. tuns to postulant who has been led slowly forward during the foregoing until he now stands dose to the vault door. ch.ad. already frater. a triple obligation rests upon thy soul: in malkuth were thy feet bound that they might keep in the path of judgement and equity; on the path of the arrow thy loins were girt with the bonds of purity and self-restraint; in tiphareth was thy heart bound by the three-fold cord of love, service and sacrifice "keep, therefore, the commandments of the lord; bind them about thy neck; when thou guest they shall lead thee; when thou sleepest they shall keep thee; when thou wakest they shall talk with thee. art thou then prepared, having thus bound thy body with the spoken word, so now to bind thy soul with the silence from

e service. the 22nd path of mem is called the faithful intelligence, and it is so called because by it, spiritual virtues are increased and all dwellers upon earth are nearly under its shadow" 2nd ad. returns to his set and ch.ad. comes forward and points to the key of justice. ch.ad "the path of lamed you have already learned is attributed to the tarot key of justice.,it leads from the beauty of tiphareth to the severity of geburah, and it may thus be said to denote the equilibrium between emotion and will. it represents as you see, a queen seated upon her throne, her foot resting upon a fox, her hand grasping a sword and a pair of scales. thus shall the soul, upheld by the firm will, tread under foot the desires of the flesh, and rule her kingdom by the light of the spirit. mercy and tru

, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and complete; i have renewed my youth; i am osiris, the lord of eternity. thirty-three are the centres of life in my body, thirty-three were the years of my life upon earth; at the end thereof did i relinquish my material life upon the cross of tiphareth. i am the word spoken in silence; i am the anointed of the lord. nine are the letters of my name" 2nd ad "homage unto thee, 0 lord of the starry skies, and of the aeons of the bornless beyond. thou art more glorious than the sun in its rising, thou who didst sacrifice the life of the fleshr 3rd ad "0, grant me a path whereon i may pass in peace, for i am just and true. i have not told li

the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshamah with the ruach and the nepshech was obtained in the 5=6 grade. the two bells are the yechidah and the chiah, the two stages of the soul he has yet to experience. the reception of the postulant with the words "heat and burden of the day" allude to the solar power of tiphareth, and the knowledge and work that went with that grade. the place of rest "east of the sun and west of the moon" is shown on the seal of the order of the r.r. et a.c. and refers to the sacrifice man must make to advance in the order. the second knock shows that the postulant has attained the knowledge of the second order and has the right of admittance. the third knock of three batteries

will not now be necessary as unification has begun. also, it shows that the restriction imposed on the aura (by impregnating the aura with the elements during the outer order rituals) is now removed, and the aura and astral body can now expand to encompass the higher vibrational energies. the venus wall is pointed to by the third adept. the answer alludes to the entrance being solar, the point of tiphareth on the tree where the 5=6 is reached before entrance to the vault is given. daleth, as venus, is the 14th path on the tree, and equates through gematria to "earth of geburah" which signifies that one must experience the sphere of geburah in the physical before one can advance to the spiritual level. the physical level so referenced is of course the 6=5 ritual. the postulant is now prepar

GREY W G CONDENSATION OF KABBALAH

mercy-benevolence. realising that a countercurb had to be applied as a control to make any energy effective, they again combined all the previous spheres, and conceived a fifth state or sphere called gevurah, or severity, the economy of existence which applies a brake to the acceleration of initial energy. having thus got things under control, a central resultant came into being as the sphere of tiferet, or beauty and harmony. a condition of balance, stability and order to act as a nucleus for the now controllable pattern being produced. so now the triplicity-scheme could be repeated on lower levels and the next issue of energy in a masculinized direction was termed netzach, victory or achievement. something done successfully. accomplishment. a natural outcome of what has been done so far

ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both se

ns. the fruits of the tree can sometimes be shot down by arrows rightly aimed from the ambition and achievement level before they can be reached by hand from the rationality stages higher up. another concept to consider is the curtain or veil called parochet. this is a sort of imaginary screen drawn across the entire width of the tree. it is frequently shown as being just before the sixth sphere, tiferet, and the opening of the higher-self. it is thought of as being gauzy or sufficiently translucent to give hints of something behind it. it represents the limits of clear perception which we have to impose between ourselves and more advanced consciousness. parochet is a useful background for spiritual studies. most mythologies are full of warnings about mortals who dared to gaze on gods and

MACNULTY W KIRK KABBALAH AND FREEMASONRY

red law represents azilut, the divine world which is the source of the material it contains. i have placed it above the rest of the diagram to indicate that it represents the divine world. the compasses represent the world of the spirit, and i have shown them in the upper face of this tree, the part of the tree that is contiguous with beriah. the square represents yezirah; and i have placed it at tiferet, the central sefirah and the essence of that world. these six symbols will be shown on all the tree diagrams that we will use and will form the background for the more detailed consideration of the degrees. the ladder refer again to the first degree tracing board (figure 8. thus far we have not spoken of its central feature, the ladder.47 remember that one of the ideas which was fundamenta

pprentice includes discovering these "tools" within himself, understanding that they are "his" not "him" bringing them under his control, and learning to use them. the image here also suggests that the apprentice is being introduced to the application of the "rule of three" the most senior of the officers shown in this drawing is the junior warden, and his jewel is the plumb rule. he is placed at tiferet/self. he is one of the principal officers of the lodge, and his task is to supervise the activities of the ground floor. when masonic labor is being conducted the inner guard is supposed to "obey the commands of the junior warden."56 this duty is analogous to the kabbalistic discipline requiring the ego/yesod to direct its attention up the path of honesty to the self/tiferet. although the

uisite for interior work, the apprentice is taught the appropriate manner in which to relate to events and persons the world. masonic symbolism uses the cardinal virtues for this purpose,57 and we can put them on the tree very nicely. imagine the mature apprentice operating at the level of yesod and applying his new found skills to his routine worldly activities. the application (yesod) of truth (tiferet) to the conduct of his analysis (hod) yields justice; i have placed that initial in that triad. similarly, the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is

ences; it is defined as. a regular progression of science, from a point to a line, from a line to a superficies, from a superficies to a solid."65 this "progression" was used by proculus, the last of the classical neo- platonist philosophers, to describe the process by which the deity projects itself into existence.66 given this emphasis, the importance of geometry becomes clear, and its place at tiferet is very appropriate. understanding astronomy, by which the framers of the liberal arts and sciences must certainly have meant astrology, has the connotation of being able to see and understand the divine plan. it is suitably placed in the triad of the spirit. on the central column can be found two new jewels: the level of the senior warden in the triad of the soul, and the square of the ma

w jewels: the level of the senior warden in the triad of the soul, and the square of the master in the triad of the spirit. i have included the master here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; t

e level at gevurah because the tool suggests equality; judging fairly implies treating all persons in that way. in addition, horizontals convey, at least to me, the quality of stability. i have placed the plumb rule at hesed because, for me, verticals have the quality of growth and aspiration (e.g. gothic architecture. the square, which defines the relationship between the other two, is placed at tiferet which has the function of holding the balance (maintaining the proper relationship) with respect to the two side sefirot. a perfect ashlar is a building stone which has been worked to its proper shape and is ready to be placed in the building. in figure 14 the perfect ashlar is shown to the right of the tree at the level of the soul, and according to the lectures such a stone is to be foun

of his own will. one of the principal tasks for an individual working at this level is to bring material of this sort into his consciousness, drain the energy out of it, and remember it for future reference. by doing this he frees himself from compulsions and inhibitions and becomes free to choose for himself. having completed this process, he may be said to enjoy "free will" as the kabbalist at tiferet who is working at the level of the soul has access to the material in these triads, so i think that the fellowcraft climbing the stairs and working in the middle chamber has access to the archives in the pillars; and for the same purpose. they occupy a good deal of space on the diagram which is going to get crowded, so i will not show them again. lastly, in the middle chamber the fellowcra

the idea or image which is resident in your mind in yezirah changes worlds; and becomes manifest on the paper in asiyyah as a text or as a picture. text and pictures are the manifestation as which ideas and images exist in the physical world. now think of the nature of hokmah; it is the sefirah of revelation. through the processes of inspiration and creativity genuinely original material from the tiferet of beriah, the world of creation, enters our psyche at keter; and we experience it first as a revelation, or as a flash of insight, at hokmah. for me the pencil, with its characteristic of enabling ideas to "change worlds" is a symbolic representation of hokhmah's capacity for receiving revelation (creative material) from the spirit. the tool at binah is called the skirret. it is actually

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

d echad (one. here, an intention arises, the desire to do a kindness. this desire is "highlighted, 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

and characteristics are merely derivatives of these ten. these qualities are called the ten sefirot. each sefirah subdivides into ten and those in turn also subdivide into ten, etc. ad infinitum. everything that exists derives from the combinations and divisions of these qualities. the ten sefirot are: 1. keter crown 2. chochmah wisdom 3. binah understanding 4. chesed kindness 5. gevurah might 6. tiferet beauty 7. netzach conquest 8. hod majesty 9. yesod foundation 10. malchut kingdom the three upper sefirot (mochin brains) the first set of sefirot is called the three upper sefirot. this is because they correspond to the intellectual faculties. they are also called mochin (brains. they are: keter (crown, which corresponds to the quality of pleasure and desire (there also is a sefirah calle

tanding into the subject by way of detailed analysis. the seven lower sefirot (midot emotions) the next set of sefirot is called the seven lower sefirot, and corresponds to the emotions (midot. they are: chesed (kindness, which is the quality of giving and revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called m

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 desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of primal desire. each of these sefirot includes ten particular sefirot etc. however, the particu

se are kindness, judgment and mercy (chesed, din, rachamim. the quality of kindness is represented as a line to the right, the quality of judgment as a line to the left and the quality of mercy as a line in the middle, between the other two lines. the three sefirot chochmah, chesed and netzach make up the right line, the sefirot binah, gevurah and hod make up the left line, and the sefirot da at, tiferet and yesod make up the middle line. now, it must be understood that on the level of keter of keter, which is the inner aspect of keter, there is no division into three lines. this is because keter of keter is a simple essential desire which is indivisible into parts. rather, the three lines begin to separate as distinct modes of expression beginning with the external aspect of keter. this e

ce officer. he must submit, and if he does not, he will be arrested and restrained. this is to say that the quality of gevurah necessitates the submission to authority of hod in order to bring about the actualization of gevurah. now, the inclusion of theses two opposite lines, so that they become connected and synthesized as one, is brought about through the middle line which is made up of da at, tiferet and yesod, etc. the first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because

n "and hashem saw that the evil of man was great on earth, and that all the inclinations of his heart were only evil all day long" from this we see that it is specifically in da at that the two conceptually opposite qualities of chesed and gevurah become connected, leaning toward kindness in one manner and toward judgment in another, even in regard to the same case. likewise, it is the quality of tiferet, which is the next quality of the middle line, which tips the scales between heartfelt kindness and heartfelt sternness. this is because tiferet represents mercy. however, mercy is only applicable after the quality of judgment has concluded that the person is guilty. through tiferet, even though there was a guilty verdict, mercy releases him. just as chesed is the quality of avraham and ge

, which tips the scales between heartfelt kindness and heartfelt sternness. this is because tiferet represents mercy. however, mercy is only applicable after the quality of judgment has concluded that the person is guilty. through tiferet, even though there was a guilty verdict, mercy releases him. just as chesed is the quality of avraham and gevurah is the quality of yitzchak, so is the mercy of tiferet the quality of yaakov, as will be explained later. the quality of yesod, which is the next level of the middle line, also acts as a mediator and combines the two opposite gut emotions of netzach and hod. the gut emotions of netzach and hod are no longer heartfelt emotions but are rather emotions as they relate to action. for instance, a guest at a wedding banquet feels the heartfelt emotio

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

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, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this

ated 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 genesis 2:15. 6 batei midrashot, vol. 2, likutei midra

k. the fifteen cubits of water allude to the absence of the (5 x 10) states of gevurah from the feminine water. this is the mystical meaning of the word gabove, h for it can be read to mean gabove the hei, h [referring to the states of gevurah] that were withdrawn above the hei [i.e, above the feminine water. these states of gevurah ascended above her head, i.e, to the level of the upper third of tiferet [of z feir anpin. we have seen previously that nukva is positioned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward

y that nukva is positioned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward external expression 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 mid

ut the price is the potential destruction of the gworld h or gcivilization h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h may be seen as 15+ 200, referring to the 200 regressive manifestations of the name elokim. the

d [of the name ekyeh. this is the first stage, and as we have seen, the name ekyeh is associated with ima. the yud-hei-vav [then] extend through the six extremities of z feir anpin, which are manifest as the six permutations 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 c

by animals vis-a-vis human beings [specifically] the pure animals are derived from the letters hei in the permutations yud-hei-vav and yud-vav-hei, aligned with chesed and netzach. the impure animals are derived from the letters hei in the permutations heivav- yud and hei-yud-vav, aligned with gevurah and hod. as for what is derived from the permutations vav-yud-hei and vav-hei-yud, aligned with tiferet and yesod, these animals are neither pure nor impure. they are alluded to by the phrase, gfrom the animals that are not pure h; this implies [animals that on the one hand are not pure] but it does not say gimpure h [either. it is not entirely clear what animals are being referred to here. to explain: whatever extends [too far] below on the axis of gevurah becomes evil. this is the gdross o

ed [the forces of evil] and elevated the sparks of holiness. 12 genesis 11:3. the arizal on parashat noach (2) 56 nonetheless, he did not rectify [them] that much, so isaac came and rectified [them] more than he did, using gevurah. the gevurah [isaac revealed] struck [the forces of evil] and thereby elevated those souls from the realm of evil. then jacob came and rectified [them] even more. using tiferet. and when [his sons, the progenitors of] the twelve tribes came and went down to egypt, these sparks were refined there and all ascended and were [totally] rectified. who was pharaoh? nimrod [this can be seen from the fact that] just like [nimrod] said, gcome, let us build ourselves a city, h so did pharaoh say, gcome, let us be wise with them. h13 he decreed against the [israelites f] son

THE MAGICIAN S KABBALAH

tically, 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 plan which is spoken of in kabbalah, and the fact that each

ALEISTER CROWLEY LIBER 777

chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

hange 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. also it reflects kether "that which is above, is like that which is below, and that which is below, is like that which is above" netzach (7) and hod (8) balanced as in text. jesod (9) see text. malkuth (10) contains all the numbers> which includes the whole of matter as we know it by the senses. it is impossible

ymmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober student from such examples as the following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the oracles of the gods, or the intuition. that is, the attribution represents a psychological fact: to replace it by the devil is either humour or plain idiocy. again, the card "fortitude, leo, balances majesty and mercy with strength and severity: what sense is there in putting "death, the scorpion, in its stead? there are twenty other mistake

f the ether, upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire, and every spell and scourge of god, may be obedient unto me! section j. the proclamation of the beast 666. iaf: sabaf< such are the words! 273 point ii ars congressus cum daemone. section a let the adeptus minor be standing in this circle on the square of tiphereth, armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by. wine and strange drugs" if he so will<adept has full knowledge based on e

k into his sphere, using it with conscious skill for the cleansing and calming of the receptive and emotional elements in his character, and for the solution or sweeping away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them- section f. the adept now returns to the tiphereth square of his tau, and invokes spirit, facing toward boleskine, by the active pentagrams, the sigil called the mark of the beast, and the signs of l.v.x (see plate as before. he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will- the secret symbol of self- both about him and below, as if to affi

o matter what forms it assumes. combustion is love. 287 "line 2 "truth" is the necessary relation of any two things; therefore, although it implies duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an hyperbola is a simple idea, but its construction exacts two curves "line 3" the angel, as the adept knows him, is a being tiphereth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, like the ipsissimus, that all things soever are equally illusion and equally absolute. he is in tiphereth, whose office is redemption, and he deplores the events which have caused the apparent sorrow from which he has just escaped. he is also aware, even in the height of his ecstasy, of

scaped. he is also aware, even in the height of his ecstasy, of the limits and defects of his attainment "line 4" this refers to the phenomena which accompany his attainment "line 5" this means the recognition of the angel as the true self of his subconscious self, the hidden life of his physical life "line 6" the adept realises every breath, every word of his angel as charged with creative fire. tiphereth is the sun, and the angel is the spiritual sun of the soul of the adept "line 7" here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation<yod he, realizing themselves, will and understanding in the twins vau he, mind and body; a soul implants itself in sense-hoodwinked body and reasonfettered mind, makes the

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

ultimate self, through the path of the high priestess, or initiated intuition. hence the angel is in truth the logos or articulate expression of the whole being of the adept, so that as he increases in the perfect understanding of 300 his name, he approaches the solution of the ultimate problem, who he himself truly is. unto this final statement the adept may trust his angel to lead him; for the tiphereth-consciousness alone is connected by paths with the various parts of his mind<equinox 1, 2& 3 and the general relations detailed in liber 777, of which the most important columns are reprinted in appendix v> none therefore save he hath the knowledge requisite for calculating the combinations of conduct which will organise and equilibrate the forces of

ALEISTER CROWLEY MEDITATION

whole will depend upon his own stature. it is easy to draw a moral lesson from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram

is the oil of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. the myrrh is attributed to binah, the great mother, who is both the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents both kether and malkuth, the first and the last, the one and the many, since in this oil they are one. these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the atte

ative. aaron's rod has become a serpent, and swallowed the serpents of the other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, go

he lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but is burnt up by the gross fire of his appetites. yogis attempt to catch and so preserve this dew by turning back the tongue in the mouth. concerning the water i

yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on

ertainable at any moment; nobody has yet devised a means for ascertaining the will of the people. all conscious willed action is impeded; the march of events is now nothing but inertia. let the magician consider these matters before he takes the sword in his hand. let him understand that the ruach, this loose combination of 6 sephiroth, only bound together by their attachment to the human will in tiphereth, must be rent asunder. the mind must be broken up into a form of insanity before it can be transcended. david said "i hate thoughts" the hindu says "that which can be thought is not true" paul said "the carnal mind is enmity against god" and every one who meditates, even for an hour, will soon discover how this gusty aimless wind makes his flame flicker "the wind bloweth where it listeth

wish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore be a harmony of all the other symbols in one. it connects naturally by its shape with the circle and the pentacle; but it is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on the breast; but in this case, since that which we wish to evoke in nothing partial, but whole, we sha

ALEISTER CROWLEY TAO TEH KING

2. the former did nothing, nor had need to do. the latter did, and had need to do. 3. those who possessed benevolence exercised it, and had need it; so also was it with them who possessed justice. 4. those who possessed the conventions displayed them; and when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity(

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- tiphereth, visible existence, the balanced harmony of the worlds. thelema- the idea embracing all this sentence in a word. or: theta the- teth, the lion "thou shalt unite all these symbols into the form of a lion" epsilon word- he, the letter of breath, the logos. lambda of- lamed, libra the equilibrium. eta the- cheth, 418, abrahadabra. mu law- mem, the hanged man, or redeemer. alpha is- aleph th

n sacrifice" the old comment 58. the grace of our lady of the stars. the new comment these joys are principally (1) the beatific vision, in which beauty is constantly present to the recipient of her grace, together with a calm and unutterable joy (2) the vision of wonder, in which the whole mystery of the universe is constantly understood and admired for its ingenium and wisdom (1) is referred to tiphereth, the grade of adept (2) to binah, the grade of master of the temple. the certainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught

ALEISTER CROWLEY THE QABALAH

ALEISTER CROWLEY EQ I 1

the other. in short, why not be a clean-living irish gentleman, even if you do have insane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why glorify spanish gipsies when you have married a clergyman's daughter? why go about proclaiming that you can get as good fun for eighteenpence as usually costs men a career? ah! let me introduce you to the man in tiphereth; that is, the man who is trying to raise his consciousness from malkuth to kether. this tiphereth man is in a devil of a hole! he knows theoretically all about the kether point of view (or thinks he does) and practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that the

f how things look from kether. 126 this man performs great magic; very strong medicine. he does really find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim

encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls; but the yetziratic malkuth is 127 still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at eve

ALEISTER CROWLEY EQ I 5

chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (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 ca

ther united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, hb:aleph. hence 17 recalls 1. also iav, iao, the triune father. see 32 and 358. 18. chi, life. an "elaboration" of 9. 20. ivd, yod, the letter of the father. 21. ahih, existence, a title of keter, note 3 x 7= 21. also ihv, the first 3 (active) letters of ihvh. mystic number of tiphereth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection. finality, the fatal finality. note 2 x 11= 22, the accursed dyad at play with the shells. 24. number of the elders; and 72 3. 72 is the "divided name" 99 26. ihvh. jehovah, as the dyad expanded, the jealous and terrible god, the lesser countenance. the god of nature

inah and kether. a number of the aspiration. 70. the sanhedrin and the precepts of the law. the divine 7 in its most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messen

a title of kether. 114. dmo, a tear. the age of christian rosencreutz. 120. smk, samech, a prop. also mvsdi, basis, foundation. 120= 1 x 2 x 3 x 4 x 5, and is thus a synthesis of the power of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v "supra" equinox, no. iii. i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.12 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of fi9nity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability. for how can one proceed from the 2 to the 0? 120 is also on, a

ord that assure you that the lodge is properly tiled. 8 this christian teaching (not its qabalistic equivalent) is incomplete. the bride (the soul) is united, though only be marriage, with the son, who then presents her to the father and mother or holy spirit. these four then complete tetragrammaton. but the bride is never united to the father. in this scheme the soul can never do more than touch tiphereth and so receive the ray from chokmah. whereas even st john makes his son say "i and my father are one" and we all agree that in philosophy there can never be (in truth) more than one; this christian dogma says "never less that four" hence its bondage to law and its most imperfect comprehension of any true mystic teaching, and hence the difficulty of using its symbols. it is consequently o

ALEISTER CROWLEY EQ I 5

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 garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the l

on, save with sidelong glances. i enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, which is tiphereth, that she existeth, in order first that the wisdom may be joined with the understanding; and he affirmeth her in tiphereth that she may be fertile. it is impossible to describe how this vision changeth from glory unto glory, for at each glance the vision is changed. and this is because she transmitteth the word to the understanding, and therefore hath she many forms, and each goddess of

ALEISTER CROWLEY EQUINOX EQ I 1 2

on the grade of adeptus major 6 5 (p.s. distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed. 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary suffering. one is freewill, the other karma; and that in a wider sense than that of suffering. the ritual dclxxi will still be applicable: indeed, it may be considered sufficient; but of course it must be lived as well as performed.(i must here complain of serious trouble with

hy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution.(what would judas mccabbage think? and one can so readily understand how tremendous a task is that of the postulant, since he has to glorify and initiate all his principles and train them to their new and su

ALEISTER CROWLEY EQUINOX EQ I 2 2

phyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most import

erm "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ s. d t .the place. thmai

ilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual

int of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said

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. the "hierophant" then gives the theoricus the sign of this grade, and explains the altar symbol "the cross above the triangle represents the power of the spirit of life rising above the triangle of waters;

le. sephiroth four through six are enclosed within a downward pointing triangle. sephiroth seven through nine are enclosed within a downward pointing triangle. there are three triangles in all "the fourth part" in the advancement ceremony the practicus seeks admission by the sign of the calvary cross of six squares within a circle. the "hierophant" tells him "this cross embraces, as you will see, tiphereth, netzach, hod and yesod, resting upon malkuth. also the calvary cross of six squares forms the cube unfolded, and is thus referred to the six sephiroth of microprosopus, which are: chesed, geburah, tiphereth, hod, netzach and yesod" 23 "see 777" col. xc, p. 18. 24 "see 777" col. viii, p.2. illustration on page 282 approximated below_ hb:koph_ sigils tablet venus on of venus of tree_ air

tanding on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reconciling path between mercy and severity, chesed and geburah; beneath whose centre hangs the glorious sun of tiphereth "v.h. associate adept, will you explain to the philosophus the 13th key of the tarot" 27 "see" preface "associate adept" the 13th key of the tarot represents the figure of a skeleton. the five extremities of the body, delineated by head, hands and feet, allude to the powers of the number five, the letter hb:heh, the pentagram comprehending the concealed spirit of life and the four elemen

s his movements. the figure of pan is then explained, after which the hierophant inductor shows the philosophus the 14th key of the tarot. the more ancient form shows us a female figure crowned with a crown of five rays symbolising the five principles of nature, the concealed spirit and the four elements of earth, air, fire and water. about her head is a halo of light. on her breast is the sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. the lion represents the fire of netzach, the blood of the lion; and the eagle represents the water of hod, the gluten of the eagle; whose reconcilement is made by the air in

ALEISTER CROWLEY EQUINOX EQ I 3 2

kether is the highest of all; and therein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. chokmah is grey (opalescent, the mixture of colours. 219 binah is darkness (iridescence, black-opal, the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and th

ain 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 thus: hb:taw saturn. indigo. hb:dalet venus. green. hb:koph jupiter. violet. hb:bet mercury. yellow. hb:samekh sic: hb:peh mars. scarlet. hb:gemel luna. blue. hb:resh sol. orange. un

t 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 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

ing the 5= 6 ceremony. the reader must, however, bear in mind that it was not written till nearly three years after the present date, and this fact no doubt accounts for several eastern expressions of thought creeping in. frater p.'s sketch for an explanation of the 5= 6 ritual of adeptus minor. in this grade there are three officers: isis, apophis (replaced by horus) and osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs

he first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or o

shvh_ the pentagram again, the marriage of isis and osiris (as shown by the signs in the key-word. now the flaming sword is a swift and transitory symbol; the solidity and permanence of light is given in the pyramidal symbol. but the flaming sword is always the beginning after the ruach elohim hath moved upon the surface of the waters; as here, so in the further ritual. further, they being now in tiphereth, they will formulate that which is kether in tiphereth, the rose and cross. the key to the vault is the rose and cross_ life. that which is alive is buried there: not that which is dead in very truth. also we must first be crucified. also the rose and cross resumes inri. now inri conceals iao, and iao besides its apophis signification (for iao is the gnostic name of the most high iaida)

, 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 planets, five elements and three alchemicals as a cross (39= ihvh+ achd, in all sixty-one symbols,12 "i.e, the ain(=61) is thus denoted. the rose and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby

se and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the supernals.15 horus hath the wand of osiris his father. osiri

ALEISTER CROWLEY EQUINOX EQ I 3 3

s of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top a

ALEISTER CROWLEY EQUINOX EQ I 3

ce of the slightly coloured flashes in the receiver of the curcurbite; so that the fluid should sparkle as a diamond; whilst the powder in the curcurbite shall slightly gleam. w. the distilled liquid is now to be poured from the receiver upon the residuum of dead head in the curcurbite, and the mixture at first will appear cloudy. it is now to be exposed to the sun for ten days consecutively (10= tiphereth translating the influence of kether. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of venus: with a solemn invocation of venus to act therein. let it remain thus for seven days: at the end of that time see what forms and colour and appearance the liquor hath taken: for there should now arise a certain softer flash in the liquid, and an eleme

ALEISTER CROWLEY EQUINOX EQ I 4

thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabet, such as "t, or

row. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to the sahasr ra, is very similar to rising on the planes through malkuth, yesod, the path of hb:peh, tiphereth, the path of hb:tet, and da th to kether, by means of the central pillar of the tree of life. seventh; but this one, the shasr ra, lies altogether outside the human organism. these six chakkras are: 1 "the m l dhara-chakkra" this chakkra is situated between the lingam and the anus at the base of the spinal column. it is called the adhar-padma, or fundamental lotus, and it has four petals

then allow the figure to change "as a whole" its illumination, position and appearance. 4. carefully observe and remember any phenomenon in connection therewith. all this p. attempted with the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this

gle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both friend and master, left for san francisco. 115 175 the elemental tablets of dr. dee; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; a

ical astral projection. i formed a sphere which took a human shape but rather corpse-like. i then projected a gray184 ray from the left side of my head; this was very tiring and there was no result physically. 3. concentrated on imaginary self for ten minutes, and then projected self into it with fearful force. chiah "nearly" passed.185 4. red sphere "darkened" and glorified and return to lighten tiphereth. the result was good. 20th. 1. tejas-apas meditation. 2. meditation on living object with the usual two figure result. 3. astral vision.186 i found myself in a boiling sea with geysers spouting around me. suddenly monsters shaped like lions and bulls and dragons rose from the deep, and about them sped many fiery angels, and titanic god-forms plunged and wheeled and rose amongst the water

a.c. 16 m. an improvement. 16th. svastika. 6 m. very poor. r.r. et a.c. 4 m. very bad. h.p.k.191 10 m. better. pentagram. 16 m. not at all bad. 18th. calvary cross. 15 m. bad, but i was very sleepy. h.p.k. on lotus. 16 m. ten breaks; very strictly counted. r.r. et a.c. 8 m. one break. got very sleepy; but this seems surprisingly good. scarlet sphere 10 m. good. one or two breaks only. operation (tiphereth. buddha position. 5 m. hopeless; i was nearly asleep. 19th. winged-globe. 9 m. five breaks. h.p.k. on lotus. 9 m. five breaks. the god was not very clear. r.r. et a.c. 8 m. bad. position 1. 13 m. middling. thoth? hopelessly sleepy. attempted meditation on solar spectrum as a band. by working 120 at each colour separately, or lighting each one by one, it is not bad; but taken altogether i

on the doctrines of buddhism at some little length, for frater i.a. was now at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphereth hb:samekh= path of samech hb:yod= yesod hb:taw= path of tau. the doctrines of buddhism having sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the nothingness of nibb na,200 and had beco

he third and fourth- right speech and right action, in their yearning and striving are by nature as unbalanced as hod and netzach which are represented by fire and water and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be compared to tiphereth in its solar aspect or to the manipura chakkra. the sixth and seventh stages- right effort and right thought, are stages of "definitely directed power" closely related to geburah and chesed- mars and jupiter. and then finally comes the eighth stage- right meditation, again a summary of the three stages below it, which may be compared as the three supernals or the sahas ra chakkra [compar

ALEISTER CROWLEY EQUINOX EQ I 6

e. but he has the key, and it opens the way for a real study of "st john" by a person of greater ability. it is a very remarkable fact, however, that akrasia (333) and akolasia (333) should so accurately describe choronzon (333. no higher test of the truth of "the vision and the voice" could be desired. again, 666 is gr:'eta phi-rho-eta-nu, not the lower mind, as mr pryse unhellenically says, but tiphereth, the lion that lieth down with the lamb. nor, by the way, is iacchos a phallic god except as 'omicron nu-iota-kappa-omega-nu himself is phallic, and has his mystic 167 name written upon that organ, according to mr pryse! iacchus= iao= jehovah, and concentrates i.n.r.i. we recommend the book for its suggestion and insight; it is one of the best of the kind. nick lamb. salaman et absal, po

AN INTRO TO STUDY OF THE KABALAH

f mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chario

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

BLAVATSKY H P ANTHROPOGENESIS

therein married ulupi* a naga (or nagini rather, the daughter of the king of the nagas, kauravya* and now it may be hoped the full meaning of the serpent emblem is proven. it is neither that of evil, nor, least of all, that of the devil; but is, indeed, the[[semes eilam abrasax("the eternal sun-abrasax, the central spiritual sun of all the kabalists, represented in some diagrams by the circle of tiphereth. and here, again, we may quote from our earlier volumes and enter into further explanations "from this region of unfathomable depth (bythos, aditi, shekinah, the veil of the unknown) issues forth a circle formed of spirals. this is tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. coiled within, so as to follow the spirals, lies the serpent- e

BOOK OF BLACK SERPENT

h are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [juggle

nto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

sed to work their rituals in this state. most however, do in fact wear robes. sol (the sun: the only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as being the ruler of the zodiac (q.v) sign leo (q.v. on the tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower sel

es, three (kabalistic: one perspective or method of viewing, classifying, and understanding the tree of life (q.v, as if the tree of life was composed of three triangles plus malkuth. these triangles are: celestial triangle: the uppermost triangle, with one point up, composed of kether, chochma, and binah. moral triangle: the central triangle, with one point down, composed of geburah, chesed, and tiphereth. mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

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

FULLER J F C SECRET WISDOM OF THE QABALAH

ic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and in

. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiroth or principles; hence the decade is considered the perfect number by the qabalah, the all

e qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triumph, firmness, or

rial world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, becau

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

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

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s,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,thefestivalofthe

rtherritesfor the completionofthe existing series as follows (a)theorderofthedaughtersofzion (b)thethirdorderr.r.et a 'c.(22)thec.willdistribute theseritesupon.anascending scale as 'follows (a)riteofmartinism,referred tomalkuth.(b)riteoftheg.d.,referred tojesod,(c)riteofswedenborg, referred tohod(withits complement (d)riteoftheeastern star, referred' to netzach (e)riteofther.r.et a.c.,referred to tiphereth.(f)riteoftheilluminati, referred to chesed(withits complement (g)riteofadoption, referred to geburah (h)riteofthenovices andknightsoftheholycity, referred tochockmah(withits complement (i)riteofthedaughtersofzion. referred to binah. 0) riteof7..16,(intermediate) referred todaath.(k)riteofthesupremecrownorthirdorderr.r.et a.c.,referred to kether (23)thisdistribution is inpartamatterofconv

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tand255ing-ofthe ritual at the timeitwas created.theodd conclusion ishomeeclectic aberrationofayton's own: 5=6 ritual important to know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the da

remacy.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 hebrews, whose professors were illuminated by the higher magic of the ancient world.thegrades of the first order willbe found to be of hebrew design and inasmuch as the efflux of the time brought on the revelation of the christos, the tiphereth, the beauty of the microprosopus, so christian design is reflected in the higher degrees.theneophyte grade, and the rst, znd, 3rd, and 4th grades, which this present isis urania temple is authorized to confer, after due examination and approval in each case, possess rituals and secrets which had been received from the greatly honoured chief adepts, and were placed by them in the care ofv

GILBERT THE MAGICAL MASON

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

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

lection, is the last word arising from our human intelligence, on quitting the most arduous summits of science, to trust itself to the wings of faith. it is then but the human name of god, or if preferred, the divine name of the nature of man.[od,the creative activity of wisdom. he, the incomprehensible understanding. vau, the equilibrated union of the two. iod is chocmah, he is binah, the vau is tiphereth, the second he is malkuth, the kingdom, in which we see the reflection, or rainbow of the crown, kether. such is the divine ideal in the three worlds: three triangles which are as one triangle, three complete ideals, three complete and absolute conceptions of the one god, three in one, and three in each of the triads, nine and one; the circle, and the axis around which the circle revolve

e can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle, that refer to kether, chokmah, and binah: and between these two triangles as a mediatorial mirage or reflection we find chesed, geburah, and tiphereth. kether is the crown of wisdom, intelligence, and mercy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each unity of the decad.thename which is referred to kether, iseheieasher-eheie,existence is existence, being is proportional to being. this absolute affirmation is the last word of science, and the firs

rker one, the two combined may be considered in a group as a six-pointed star, the hexapla, or seal of solomon, which was also a notable emblem in all the old initiations. this hexapla was a type of the number six, esteemed a. male number assigned by the kabbalists to microprosopus, the vau of the hebrew alphabet, and of the tetragrammaton, the six middle sephiroth, especially the median 6th, the tiphereth, or beauty of the deity.thepentalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title f

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

three, meaning trinity of deity; the third sephira is binah, the mother of microprosopus, the son, a feminine potency, mother of god, with uncial greek capital g. the present masonic interpretation is folly, the idea of a modern ornamental lecturer. again the two parallel lines, the one moses, the other king solomon, enclosing a circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice. regard for a moment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal

GILBERT THE SORCERER AND HIS APPRENTICE

which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers

ed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qlipho

0inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is the more usual. in the second form the chambers are arranged according to the sephiroth.3 3 3 2 2 2i i iru, h6 6 6 5 5

d,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 and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of

ur aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the 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

tnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth 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

inity 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 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 represente

GILBERT R A THE MASONIC CAREER OF A

ing series as follows- a the order of the daughters of zion. b the third order r.r. et a.c (22) the c, will distribute these rites upon an ascending scale as follows- a* rite of martinism, referred to malkuth. h* rite of the g.d, referred to jesod. c* rite of swedenborg, referred to hod (with its complement) d* rite of the eastern star, referred to netzach. e* rite of the r.r. et a.c, referred to tiphereth. f* rite of the illuminati, referred to chesed (with its complement) g* rite of adoption, referred to geburah. h* rite of the novices and knights of the holy city, referred to chockmah (with its complement) i* rite of the daughters of zion, referred to binah. j* rite of 7.16 (intermediate) referred to daath. k* rite of the supreme crown or third order r.r. et a.c, referred to kether (23)

GNOSTIC CATECHISM

ISIS UNVEILED

f 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. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of masonry, while the ain-soph fomis the mysterious biasing star, or mystk light of the east (p- 407- digitizecoy google 21s bis dnvbited wisdou, sometimes the son, veiy

elops hnf like a veil: in short we recog- nise again the' shekhinah' of the ain-soph. alone the name of iad, lao, marks the upper center, or rather the presumed spot where the unknown one may be supposed to dwell. around the lao runs the legend. celfbc euah abpasaa "the eternal sun-abrasax (the central spiritual sun of all the kabalists, represented in some diagrams of the latter by the circle of tiphereth. from this region of unfathomable depth issues forth a circle formed cycle (tmtxik, composed (rf smaller ones. celled within, so as to follow the spirals, lies the serpent emblem of wisdom and etemi^ the dual androgyne: the cycle representing ennoia, or the divine mind, and the serpent the a^thodaimon, the ophis the shadow of t

L 003

st plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or

LIBER 777

chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as y

LIBER ALEPH

wo orders, and in the formula of the rosy cross it is of the heart and is called beauty; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. otherwise spoken, the former is of art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. or again, in our holy qabalah, the one is of tiphereth, the other of binah, and in pure philosophy, this is a contemplation of the cosmos, causal and dynamic, and that of its effect in static presentation. now this rapture of art is a virtue or triumph of love in his most universal comprehension, but the ecstasy of science is a continual orgasm of light; that is, of the mind. thou sayest, o my father, how may i attain to this fulness and per

understand the nature of this mystery of the path of perfection. o the book of wisdom or folly 167 #k de arte alchemistica (of the alchymical art) ilt thou acquaint thyself now further at my reproof concerning this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, what be the forces that are the influx upon tiphereth, which is the harmony and beauty, or sol, in every kingdom of the universe, so then also among metals. now this influx is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of t

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

the other. in short, why not be a clean-living irish gentleman, even if you do have insane ideas about the universe? very good, say my friends, unabashed, then why not stick to that? why glorify spanish gipsies when you have married a clergyman fs daughter? why go about proclaiming that you can get as good fun for eighteenpence as usually costs men a career? ah! let me introduce you to the man in tiphereth; that is, the man who is trying to raise his consciousness from malkuth to kether. this tiphereth man is in a devil of a hole! he knows theoretically all about the kether point of view (or thinks he does) and practically all about the malkuth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that the

ea of how things look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim

encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth position is unshaken; tiphereth needs no telling that malkuth is absurd. when we turn our artillery against tiphereth, that too crumbles; but kether frowns above us. attack kether, and it falls: but the yetziratic malkuth is still there. until we reach kether of atziluth and the infinite light, and space, and nothing. so then we retire up the path, fighting rear-guard actions; at every m

LIBER DCCCLX JOHN ST

on the grade of adeptus major 6= 5 (p.s..distinction is to be made between attainment of this grade in the natural and in the spiritual world. the former i long since possessed) 1. it may perhaps mean severe asceticism. in case i should be going out on that path i will try and get a real good dinner to fortify myself. 2. the paths leading to geburah are from hod, that of the hanged man, and from tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary john st. john 37 suffering. one is free-will, the other karma; and that in a wider sense than that of suffering. the ritual 671 will still be applicable: indeed, it may be considered sufficient; but of course it must be lived as well as performed (i must here complain of seriou

tement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how tremendous a task is that of the postulant, since he has to glorify and initiate all his principles and train them to their new and

LIBER III VEL JUGORUM

LIBER LVII

cintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah 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

h and kether. a number of the aspiration.42 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part

onder, a title of kether. 114. omd, a tear. the age of christian rosenkreutz. 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.48 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0.1249 and 210 in liber legis and liber 418, and extol their superiority. for while the first is the sublime formula of the infinite surging into finity, and the latter the supreme rolling-up of finity into infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.50 for how can one proceed from the 2 to the 0? 120 is also o

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

phiroth 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 moon it must continually be emphasized that the sephiroth and the properties assigned to them, like the tetractys of the pythagoreans, are merely symbols of the cosmic system with its multitude of parts. the truer and fuller meaning of these emble

logous to the ten sacred members and organs of the protogonos, according to the following arrangement. kether is the crown of the prototypic head and perhaps refers to the pineal gland; chochmah and binah are the right and left hemispheres respectively of the great brain; chesed and geburah (pechad) are the right and left arms respectively, signifying the active creative members of the grand man; tiphereth is the heart, or, according to some, the entire viscera; netsah and hod are the right and left legs respectively, or the supports of the world; jesod is the generative system, or the foundation of form; and malchuth represents the two feet, or the base of being. occasionally jesod is considered as the male and malchuth as the female generative power. the grand man thus conceived is the g

tive potency--also called jah--and binah, or intelligence, a female and passive potency, also represented by the name jehovah. these three form the first trinity or 'face' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trini

os or the word born from the union of kether and binah (3) aima, the great mother, is the name by which binah, or the third sephira, is generally known. this is the holy ghost, from whose body the generations issue forth. being the third person of the creative triad, it corresponds to jehovah, the demiurgus (4) microprosophus, or the lesser face, is composed of the six sephiroth--chesed, geburah, tiphereth, netsah, hod, and jesod. the microprosophus is commonly called the lesser adam, or zauir anpin, whereas the macroprosophus, or superior adam, is arikh anpin. the lesser face is properly symbolized by the six-pointed star or interlaced triangles of zion and also by the six faces of the cube. it represents the directions north, east, south, west, up, and down, and also the first six days o

emblem for the brooding maternal instinct of the universal mother. because of the close similarity of their creative triad to the christian trinity, the later qabbalists rearranged the first three sephiroth and added a mysterious point called daath--a hypothetical eleventh sephira. this is located where the horizontal line connecting chochmah and binah crosses the vertical line joining kether and tiphereth. while daath is not mentioned by the first qabbalists, it is a highly important element and its addition to the sephirothic tree was not made without full realization of the significance of such action. if chochmah be considered the active, intelligent energy of kether, and binah the receptive capacity of kether, then daath becomes the thought which, created by chochmah, flows into binah

here. thus it will be seen that the qabbalistic tree extends through four worlds, with its branches in matter and its roots in the ancient of ancients--macroprosophus. three vertical columns support the universal system as typified by the sephirothic tree. the central pillar has its foundation in kether, the eternal one. it passes downward through the hypothetical sephira, daath, and then through tiphereth and jesod, with its lower end resting upon the firm foundation of malchuth, the last of the globes. the true import of the central pillar is equilibrium. it demonstrates how the deity always manifests by emanating poles of expression from the midst of itself but remaining free from the illusion of polarity. if the numbers of the four sephiroth connected by this column be added together (

e three pillars are ultimately united in malchuth, in which all the powers of the superior worlds are manifested. the four globes upon the central column reveal the function of the creative power in the various worlds. in the first world the creative power is will--the one divine cause; in the second world, the hypothetical daath--the word coming forth from the divine thought; in the third world, tiphereth--the sun, or focal point between god and nature; in the fourth world it is twofold, being the positive and negative poles of the reproductive system, of which jesod is the male and malchuth the female. in kircher's sephirothic tree it should be especially noted that the ornaments of the tabernacle appear in the various parts of the diagram. these indicate a direct relationship between th

al value is 10, and it is to be considered as the 1 containing the 10. in the qabbalah it is declared that the a yod is in reality three yods, of which the first is the beginning, the second is the center, and the third is the end. its throne is the sephira chochmah (according to ibn gebirol, kether, from which it goes forth to impregnate binah, which is the first, he. the result of this union is tiphereth, which is the vau, whose power is 6 and which symbolizes the six members of the lesser adam. the final, he, is malchuth, the inferior mother, partaking in part of the potencies of the divine mother, the first he. by placing the four letters of the tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with yod for the head, the first he for the arms

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. but if thou doest not the experiment carefully and rightly, assuredly thou shalt not succeed in any manner. for obtaining grace and love write down the following words: sator, arepo, tenet, opera, rotas, iah, iah, iah, enam, iah, iah, kether, chokmah, binah, gedulah, geburah, tiphereth, netzach, hod, yesod, malkuth, abraham, isaac, jacob, shadrach, meshach, abednego, be ye all present in my aid and for whatsoever i shall desire to obtain. which words being properly written as above, thou shalt also find thy desire brought to pass. book one page 55 chapter xvi how operations of mockery, invisibility, and deceit should be prepared. experiments relating to tricks, mockeri

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the represent

ry and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the son, and by the virtues of tzabaoth. elohim, fight for me in the name of tetragrammaton. malachim, protect me in the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

chaioth ha-qadehs rashith ha-galgalim s.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed stars" or s.z. for "sphere of the zodiac+ iehovah eolhim binah tzaphquiel aralim shabbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white

MICHAEL W FORD THE VAMPIRE GATE

lled aziel, chazariel and agniel and related to devouring forces. mars geburah asmodeus galeb (gleb: gameliel+ lebrexiel+ ebaikiel+ barashiel burners with flame, these spirits relate to war and aggression, for the vampyre magickian this can simply be the energy or motivation to action. they are also called zaphiel, and their forms are those of enormous black heads like a volcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel+ rebrequel+ mephisophiel 55 these demons are known as zamiel, and they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is th

MOTTA MARCELO THE COMMENTARIES OF AL

test your understanding of the law of thelema, and fidelity thereunto. this is a very difficult note to understand, unless you have some initiatic experience. you must be at least a neophyte to get something from it. for the central experience of the grade is the vision of the holy guardian angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters

e, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. these joys are principally (1) the beatific vision, in which beauty is constantly present to the recipient of her grace, together with a calm and unutterable joy (2) the vision of wonder, in which the whole mystery of the universe is constantly understood and admired for its ingenium and wisdom (1) is referred to tiphereth, the grade of adept (2) to binah, the grade of master of the temple. the certainty concerning death is conferred by the magical memory, and various experiences without which life is unintelligible "peace unutterable" is given by the trance in which matter is destroyed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught

ying either maneuver with crowley, for one! more on kings later) but one must be a flaming harlot one must let oneself go, whether one's star be twin with that of shelley, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glory of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence

s verse the word 'death' is used in a sense somewhat other than that explained in the previous note. it is forbidden, observe, to 'man. that is, then, the formula must not be used by one who is still an imperfect being (nonsense. man is a star; most human beings function not as men, but as demons, that is to say, unbalanced minds. most of mankind has not reached the balancing and harmonization of tiphereth; many have not reached even the partial equilibration of tiphereth of malkuth 'man' in the verse refers to 666, who finished his work in his early forties, but for several magickal reasons was forced to keep his physical link with this plane for thirty years longer. of course, being in his thirties when he wrote the above commentary, he did not understand this) our definition is surely c

in the presence of the profane by taking advantage of the similarity of sound between sol and sol us, especially in such parts of the declension as soli, which is genitive singular of solus and dative singular of sol, and solis, genitive singular of sol and ablative plural of sol us. the word desolate may therefore be intended to indicate the attribution of the angel both to kether (solus) and to tiphereth (sol. the de may imply a reference to his relation with the adept through the path of daleth, love, especially in view of the fact that his word thelema, 93, contains the idea of agape, 93" the above quotations should be sufficient for serious students to begin to understand the spiritual implications of thelemic initiation, and particularly the spiritual nature of the lord of the aeon

is is to be taken in a practical sense. serious students should consult liber vii, iv, 58. 32. from gold forge steel! 33. be ready to fly or to smite! it suggests itself that the foregoing verses may have been already fulfilled in some manner which my feeble understanding of the chapter has failed hitherto to identify. one possible explanation of "from gold forge steel" would be "from the gold of tiphereth forge the steel of geburah" or, in other words, become an adept major. it seems, therefore, that performance of liber is a means to this end. see liber vii, vii, 1-3. but in these matters speculation is useful only if it is preparatory to experiment. only experiment counts. 34. but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& s

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r candidates. black robe and cords, admission badges. attestation of examinations and recommendations <200> on altar% cup of wine, candle, crucifix, chain, dagger, crook and scourge. incense. cross. each officer cames a crux ansata on his left wrist. opening chtef adept knocks. all rise. chief 1 second 1 third 1 chief 1 third 1 'note, with regard to the robes: the chief adept, who had represented tiphereth in the portal grade, in the adeptus minor grade now represents chesed (another good reason to attribute kaph to air) and thus cames the winged sphere or orb of jupiter's authority. the second adept who had represented netzach, now represents the fire of geburah, and so bears the phoenix wand of the seven double letters. the thud adept who had represented the sphere of hod (mercury being

of working whatsoever, keeping strictly concealed from them our modes of tarot and other divination, of clairvoyance, of astral the golden dawn: volume 11 book three projection, of the consecration of talismans and symbols, and the rituals of the pentagram and hexagram, and most especially of the use and attribution of the flashing colours, and the vibratory mode of pronouncing the divine names. tiphereth i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work- which is, to punfy and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to m

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

n, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsah in the physical world, which, together with the moral, is contained in the idea of the kingdom or malkuth, we shall explain in the tenth chapter this theogony as rational as it is sublime. now, created spirits, being called to emancipation by trial, are placed from their birth between these four forces

d weakness. by the pentagram also is measured the exact proportions of the great and unique athanor necessary to the confection of the philosophical stone and the accomplishment of the great work. the most perfect alembic in which the quintessence can be elaborated is conformable to this figure, and the quintessence itself is represented by the sign of the pentagram. 29 vi n f magical equilibrium tiphereth uncus supreme intelligence is necessarily reasonable. god, in philosophy, may be only a hypothesis, but he is a hypothesis imposed by good sense on human reason. to personify the absolute reason is to determine the divine ideal. necessity, liberty and reason these are the great and supreme triangle of the kabalists, who name reason kether, necessity chokmah, and liberty binah, in their f

r. 2. chokmah.-wisdom, equilibrated in its unchangeable order by the initiative 46 the doctrine of transcendental magic of intelligence. 3. binah.-active intelligence, equilibrated by wisdom. 4. chesed.-mercy, which is wisdom in its secondary conception, ever benevolent because it is strong. 5. geburah.-severity, necessitated by wisdom itself, and by goodwill. to permit evil is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death

ollows: xnxv four signs present the name of every name. 1 kether. the four aces. four brilliant beams adorn his crown of flame. 2 chokmah. the four twos. four rivers ever from his wisdom flow. 3 binah. the four threes. four proofs of his intelligence we know. 4 chesed. the four fours. four benefactions from his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his beauty known. 50 the doctrine of transcendental magic 7 netsah. the four sevens. four times his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white throne maintain. 10 malkuth. the four tens. one fourfold kingdom owns his endless sway

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

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

ecoming to the things of truth, glory and light. w sequence, interlacement, lingam, entanglement, union, em-brace, strife, antagonism, combination, equilibrium. the book of hermes 135 hieroglyph, man between vice and virtue. above him shines the sun of truth, and in this sun is love, bending his bow and threatening vice with his shaft. in the order of the ten sephiroth, this symbol corresponds to tiphereth that is, to idealism and beauty. the number six represents the antagonism of the two triads, that is, absolute negation and absolute affirmation. it is therefore the number of toil and liberty, and for this reason it connects also with moral beauty and glory. z weapon, sword, cherubic sword of fire, the sacred septenary, triumph, royalty, priesthood. hieroglyph, a cubic chariot, with fou

THAGIRION

he 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 on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the anti-christ and the beast 666. the first mentioned characters are preaching salvation through them( jesus proclaims in the bible that he is the only way to salvation, something that is questioned by the other characters

associated with human characters who are thought to manifest this level on a collective human level. bodhisattvas, secret masters or prophets. since this is the central level some characters are thought to be able to mediate between the worlds above to the worlds below. persons are often connected to the two different levels according to the present public opinion: for a muslim mohammed will be a tiphereth character (of course ordinary muslims are not using this terminology, while he for the christians often have been seen as an anti-christ character and then placed in thagirion. hitler was in the beginning of his career looked upon as something of a messiah that would save germany and was here taking on the role as a tiphereth character. later he turned into a character similar to the bea

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 flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun spher

dness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse my

THE BLACK LODGE

hatred of the human being, is ever active. however, initiates of our order will understand that what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres

us, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah)

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

o primitivo es una mano en actitud de coger. estos tres sephirotes son la corona sephir tica. 6 the other seven inferior sephiroth come in the following order: chesed mercy; jupiter, the divine i, atman, primeval hieroglyphic is represented by a breast. the fourth tarot card, the emperor. geburah severity; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, th

, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo causal del hombre. la sexta carta del tarot. el enamorado. netzah la justicia del arcano. la s ptima carta del tarot, saturno: la victoria. hod mercurio de g minis. el carro del tarot. la octava carta y la eternidad del todo. jesod el sol de leo. la novena carta del tarot. el ermita o. malchuth el universo entero, mar a o v

sal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, 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 physica

e tablets. all of the ten know sephiroth come from sephirah, the divine mother; she dwells in the heart temple. de ella se desprenden los diez sephirotes as: primero kether, el anciano de los d as. segundo chokmah, la regi n de la sabidur a. tercero binah, la inteligencia. cuarto chesed, el mundo del intimo. quinto geburah, el mundo del alma-conciencia, la regi n del rigor y de la justicia. sexto tiphereth, el mundo causal, la regi n de la voluntad, el equilibrio y la belleza. s ptimo netzah, la regi n de la victoria, el mundo del hombre mental (todo aquel que logra libertarse de los cuatro cuerpos de pecado es un buddha. octavo hod, el esplendor, la regi n del mundo astral. noveno jesod, el fundamento, el sexo, el mundo et rico. d cimo malchuth; el reino en general, el mundo f sico. malch

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 13 airy earthy watery_ evil demons

WORKING CEPHALOEDIUM VERSION 1

ar her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit send

WORKING CEPHALOEDIUM VERSION 2

ear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends f

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

east. there is a momentary pause. celebrant fratres et sorores, of the holy order of the .6 .6, brethren of the concealed sanctuary, i say unto you that the light is extended. that the channels of its communication are free and fair and gracious.-1 assist me, i pray you, to open the secret door which leads from the grade of theoricus, by a path of temperance and prudence, to the hidden portal in tiphereth and the sanctuary of the second order. all rise. celebrant honourable prater kerux, lampbearer of the outer order, guardian of the gate of the wise, assure yourself that those present have received the offices of mercy which are conferred upon all who have opened the gate of satnech, and have traversed the middle path. the kerux comes up with the sun to the east of the altar and faces we

is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hierophant, expounder of the lesser mysteries in the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple? hierophant i await in the sphere of foundation, in that hol

ierophant, expounder of the lesser mysteries in the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple? hierophant i await in the sphere of foundation, in that holy sphere yesod, the opening of the gate of samech that he whom i have brought so far in our mysteries may traverse the vertical path, even to the portal of tiphereth. i signify the element of air and the consecration of the mind of man. i am in correspondence with the letter vau. celebrant honourable frater kerux, what is your station in the temple? kerux truly honoured manter of the portal, my place is in the nethermost west; i stand in the sphere of malkuth; i signify the element of earth and the consecration of the body of man. the stolistes and d

tter he. celebrant yod, he, vau, he; herein and herewith, i communicate to you the sacred name which is the synthesis of our research in the order of the .11. i have come forth from the sanctuary that is within, bearing the rosy cross on my breast. i stand before the portal of the second order as the witness and the messenger thereof. i am the form which the door gives up. i convey the tidings of tiphereth. truly honoured hierophant, give me the secret word which is imparted in the path of samech to those who have entered therein. hierophant* celebrant. hierophant. celebrant* hierophant the word is, its meaning the veil of the tabernacle. celebrant it is the veil of a great mystery, which is revealed to the purified man. by the secret word and the sacred veil, i declare that the path is op

lare that the path is open and the gate which leads thereto. celebrant-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 c

received in the 4=7 grade. philosophus (who is prompted by the hegemony--master of the portal, they gave me the symbol of phrath, which is the fourth river of eden. celebrant--i testify that it is the path of samech, by which you are called to ascend from the order of the' se. to the threshold of the second order. it extends from the grade of theoricus, wherein you now stand, to the holy sephira tiphereth. return in your thoughts therein, because of the path which you must traverse. it is the path of a river of light; the temple is therefore in light; and your eyes are open. in front of you are the four tablets containing the divine names which have been bound about your personality by the consecrations of the outer order. in the midst of them there now lies the tablet of union. it repres

and then retires to his seat. celebrant there is a door which opens outward from each sephira, and on that door is written a hebrew character. there is a door which opens inward to- each sephira, and that door is not inscribed in our system. they who traverse the paths have the right of entrance thereby, if the paths which they follow are lawful. there are three modes of communication upward with tiphereth, but two of the doors are sealed: they open only from within for the descent of influences. the hegemon comes forward with his lamp as the sign off ire and light and the sign of the will raised to his forehead. he pauses at the eastern side of the tablets and places his lamp on the tablet of union. celebrant take up the lamp of the hegemon, who has led you through the grades of your prog

e 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 familiar and with the sequence of grades therein. you stand on the threshold of the second, corresponding to tiphereth, geburah and chesed, the 5=6 grade of adeptus minor, the 6=5 grade, or that of adept us major, and the exaletd grade of 7=4, being that of adeptus exemptus. above these spheres there is the supernal triad, which involves the conception of a third order, subsisting in uttermost concealment like the sephiroth to which it is referred. in symbolical advancement through the grades and degrees

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