Michael Wynn's Occult Reference Library
TREE OF LIFE

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s, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south

, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead

dhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused 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 c

anner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold

phyte. the banner of the west will be explained in greater detail in the zelator grade. however, the white triangle refers to the three paths connecting malkuth with the other sephiroth. the red cross refers to hidden knowledge 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 a

a.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system i

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

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 (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which dep

1 10 INITIATION CEREMONY

o analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowle

n is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall

mical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic world

3 8 INITIATION CEREMONY

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

hoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal o

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

he 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden

aters, 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 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 sep

als are formed from lines drawn to certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from 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, jup

piter 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 again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addition of the sign aries thereto; and it further alludes to the 3 principles of sulphur, mercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet before you represents the sy

4 7 INITIATION CEREMONY

ar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the

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

nah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of

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

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

f mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. 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 tipharet

roth but malkuth, and is as it were, the reconciler between the sulphur and the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, 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

shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph, nun, peh, tzaddi, qoph kamea and sigils of venus diagram of tree of life with daath diagram of tree of life in four worlds burnt offering diagram of brazen sea enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iv advancement ceremony of philosophus hiero: honoured hegemon instruct the practicus in the proper alarm, present him with the necessary admission badge and admit him (hegemon goes without and instructs the practic

ADDTLS

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

nd l) the right side of the linea dei patris filiique. the decanate system as employed by the order will be found in the part of this lesson dealing with the significance of the tarot cards. they begin with the attribution of the first decanate of a to the planet f, and ending with the last decanate of l also ruled by f. the order of planets for the decanates follows the order of sephiroth on the tree of life: l, k, f, a, c, b, and y. there are 36 small cards of the tarot, as explained in the appropriate documents, attributed to the decanates of the twelve signs. therefore to each of the decanate squares on the great cross will be attributed one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or

as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the

n, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, 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 st

former square. and the land of f as usually described will be a very fair representation thereof. the following statements concerning aspects of the philosophy underlying the enochian tablets are also written by g.h. fratre s.r.m.d. some of them are very profound and the student will do well if he gives them a good deal of attention especially in connection with the idea of the projection of the tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the ga

ally 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 tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens

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 lesser angles of each tablet are attributed unto the action of the m through the 10 sephi

ADEPTUS MINOR INITIATION

of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest

inding force of his obligations, and put a chain about his neck, the emblem of repentance and humility" hodos "mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of sword and serpent. gives one gentle knock. third adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second

he 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examine

hter for the blackness which is beneath "thus mayest thou comprehend that the evil helpeth forward the good. and between the light and the darkness vibrate the colors of the rainbow, whose crossed and reflected rays, under the planetary presidency are shewn forth in these seven walls "remember that thou hast entered by the door of the planet c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares, of which ten are marked and salient, representing the ten sephiroth in the form of the tree of life, acting throughout the planet. the remaining squares represent the \ybwrk and the eternal m, the three alchemical principles, the three elements, the seven planets

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ware of the results of such use. 7. at the same time, in a general exposition of yoga, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore its subtleties. we ought to be able to make a fairly satisfactory diagram for elementary purposes by taking as the basis of our illustration the solar system as conceived by the astrologers. i

letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of t

eeble when i say that the best translation of the letter he' final would be 'ecstasy rising into silence' moral: meditate yourselves, and work it out! finally, there is no other way. 4. i think it is very important, since we are studying yoga from a strictly scientific point of view, to emphasise the exactness of the analogy that exists between the yogic and the sexual process. if you look at the tree of life, you see that the number one at the top divides itself into numbers two and three, the equal and opposite father and mother, and their union results in the complexity of the son, the vau group, while the whole figure recovers its simplicity in the single sephira of he' final, of the daughter. it is exactly the same in biology. the spermatozoon and the ovum are biologically the separat

e differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to bring to your notice tonight is that it corresponds closely to one of the great states of mind which reflect the experience of samadhi. there is a vision of peculiar character which has been of cardinal importance in my interior life, and to which constant refer

ALEISTER CROWLEY BOOK OF LIES

ught in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. and so on. this is a l

ALEISTER CROWLEY LIBER 777

only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with

d be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large tabl

this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spell

phirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and ca

ce here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m proba

s edition of agrippa s opera. crowley, possibly because he was working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gypticus. it is this book (late 17th century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists. other tree of life arrangements are discussed by aryeh kaplan in his translation of the sepher yetzirah. appendix: the yi king transliterations of chinese names follow the system used by legge in sacred books of the east, which is not in general current use. note that italicised letters have different phonetic v

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, or rather of subdivision, the number is still further extended. of course this process might be indefinitely continued without destroying the original system. the apologia for this system is that our purest conceptions 4 are symbolized in mathematics "

wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<
t was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<tree of life by turning the serpent of wisdom upside down! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober

es not as a rule throw light on the main principles of the universe. its truth is the truth of one angle. it might even lead to error, if some inferior person were to generalize from too few facts. imagine an inhabitant of mars who wished to philosophise about the earth, and had nothing to go by but the diary of some man at the north pole! but the work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of ritual. there is a single main definition of the obje

most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that the

n the vows with the fullest comprehension and experience of their meaning. it is also extremely desirable that he should have attained an absolute degree of moral emancipation<spirit which results from a perfect understanding both of the differences and harmonies of the planes upon the tree of life. for this reason frater perdurabo has never dared to use this formula in a fully ceremonial manner, save once only, on an occasion of tremendous import, when, indeed, it was not he that made the offering, but one in him. for he perceived a grave defect in his moral character which he has been able to overcome on the intellectual plane, but not hitherto upon higher planes. before the c

omantic intelligences themselves were of a low order, the scope of which was confined to a small section of the things which interested him; also, they possessed a point of view of their own which was far from sympathetic with his, so that misunderstanding constantly interfered with the work. the tarot and the holy qabalah may be discussed together. the theoretical basis of both is identical: the tree of life<equinox in several articles appearing in several numbers> the 78 symbols of the tarot are admirably balanced and combined. they are adequate to all demands made upon them; each symbol is not only mathematically precise, but possesses an artistic significance which helps the diviner to understand them by stimulating his aesthetic perceptions

t. graphiel knows all that is knowable about marital matters, as no man can possibly do. for even the most marital man is limited as to madim by the fact that mars is only one element in his molecule; the other elements both inhibit concentration on their colleague, and veil him by insisting on his being interpreted in reference to themselves. no entity whose structure does not include the entire tree of life is capable of the formulae of initiation. graphiel, consulted by the aspirants to adeptship, would be bound to regard the great work as purely a question of combat, and ignore all other considerations. his advice would be absolute on technical points of this kind; but its very perfection would persuade the aspirant to an unbalance course of action which would entail failure and destru

ALEISTER CROWLEY MAGICK WITHOUT TEARS

instance, the word "initiation" includes the whole process, and how to distinguish between it and enlightenment i cannot tell you "probation" moreover, if it means "proving" continues throughout the entire process. nothing is worse for the student than to indulge in these mild speculations about ambiguous terms. v. you can, if you like, try to work out a progress of osiris through amennti on the tree of life, but i doubt whether you will get any satisfactory result. it seems to me that you should confine yourself very closely to the actual work in front of you. at the present moment, of course, this includes a good deal of general study; but my point is that the terms employed in that study should always be capable of precise definition. i am not sure whether you have my little essays tow

l, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical magick. there is thus no connection with the a'.a. system and the tree of life. of course, there are certain analogies. your suggested method of study: you have got my idea quite well. but nobody can "take you through" the grades of a'.a. the grades confirm your attainments as you make them; then, the new tasks appear. see one star in sight. love is the law, love under will. fraternally, 666 letter no. h 17 november 10- 11. 11 p.m- 2 a.m. cara soror, do what tho

stly, the hebrew, greek and arabic numbers are also letters. then, each of these letters is further described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must

"oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the

ALEISTER CROWLEY MEDITATION

h 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 attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening fi

his lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-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 lotu

y a tau, or by a triangle. the vesica pisces is sometimes used instead of the circle, or the circle may be glyphed as a serpent. time and space and the idea of causality are sometimes represented; so also are the three stages in the history of philosophy, in which the three objects of study were successively nature, god, and man. the duality of consciousness is also sometimes represented; and the tree of life itself may be figured therein, or the categories. an emblem of the great work should be added. but the pantacle will be imperfect unless each idea is contrasted in a balanced manner with its opposite, and unless there is a necessary connection between each pair of ideas and every other pair. the neophyte will perhaps do well to make the first sketches for his pantacle very large and c

ALEISTER CROWLEY SEPHER SEPHIROTH

place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 re

33) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 remembering rwkz the tree of life (cf. 228) myyxh c( 235 archangel of chesed l)yqdc 236 a handful cmwq the northern one; lilith ynwpc 237 essence of glory dwbkh mc( 238 lord of wonders hw)lpnh nwd) 239 azrael: the angel of death l)rz) iron lzrb the lot lrwg 240 myrrh; drop; bitter, sad; fierce rm the afflictions of the sons of adam (i.e. succubae) md) ynb y(gn first buds, sproutings myncn cash; counted out, paid down

ALEISTER CROWLEY TAO TEH KING

tation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ons only in terms of such things as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not a "thing-in-itself" it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine-days' wonder of "the earth re

hile it exists as such is consequently "sub judice, at the best. what then may we understand by this verse, with its capital k for "knowledge" what is it, and how shall it "go aright" the key is in the word "go" it cannot "be" as we have seen above; it is the fundamental error of the "black brothers" in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuith and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we suppos

or of my comment thereon. but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence awaiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. al iii,64 "let him come through the first ordeal& it will be to him as silver" the new comment the "tree of life" in the qabalah represents ten spheres arranged in three pillars, the central one of these containing four, and the others three each. these spheres are attributed to certain numbers, planets, metals, and many other groups of things; indeed all things may be referred to one or other of them (see book 4 part iii and liber 777. the four ordeals now to be described represent the ascent o

secret truth is that stability is identical with change; of this we are reminded by the fact that any multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divinations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver" he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness where the four elements seem to him to be the universe entire. for how should he know that they are no more that the last of the 22 segments

ALEISTER CROWLEY THE QABALAH

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers introduction to his translation of the

triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the sca

sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a f

of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of t

g on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y

. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmu, ommo sa

xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquisesce in merely formal proofs of the excellence of things, he doeth all things well, were the world understood ye would see it was good, whatever is, is right, and so on. to him

understanding will be found expressed in liber 418 (episode of chaos and his daughter) and liber legis (i. 28-30. but it must never be forgotten that everyone must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned* hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one whom, after all, it is his ambition to be because of its simplicity and aloofness. he is tempted to curse god and die. atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever. he has found out one of the minor arcana, and hugs it and despises those who see more than himself

ALEISTER CROWLEY THE SWORD OF SONG

ires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought much, experienced much, yet would rather die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i

ves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic middle pillar of the tree of life. an imaginary lady to whom sairey gamp in dickens martin chuzzlewit used to appeal. vide the daily papers of june-july 1901. cf. macbeth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o

vable though not infinite power. the buddhists admit the existence of maha-brahma, but his power and knowledge are limited; and his agelong day must end. i find evidence everywhere, even in our garbled and mutilated version of the hebrew scriptures, that jehovah s power was limited in all sorts of ways. at the fall, for instance, tetragrammaton elohim has to summon his angels hastily to guard the tree of life, lest he should be proved a liar. for had it occurred to adam to eat of that tree before their transgression was discovered, or had the serpent been aware of its properties, adam would indeed have lived and not died. so that a mere accident saved the remnants of the already besmirched reputation of the hebrew tribal fetich. 1 an expression they carefully avoid using. a.c. 2 i retain t

ALEISTER CROWLEY EQ I 1

might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffolding of the temple. iii. the portal of the temple. iv. the temple of solomon the king. three methods of

ese clyster-mongers, these purge-puffed prudes, who loose forth on us an evil-smelling gas from their cabbage-crammed duodenary canals. yea! it shall pass by, this gastro-epileptic school of neurological maniacs; for in a little time we shall catch up with this moulting ostrich, and shall slay him whilst he buries his occipital cortex under the rubbish-heap of discharging lesions. then the golden tree of life shall be replanted in eden, and we little children shall dance round it, and shall banquet under the stars, feasting off the abandon of the wilderness and the freedom of the hills. artists we shall 189 become, and in the storm shall we see a woman weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in

dow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princess, and is of silver, and on her brow is set a crown of pear

re as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. seek the crown of truth, and thou shalt

at of desolation yet majestic as an empress of earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. and on beholding her i cried in a loud voice saying "o princess of the vision of the unknown, who art throned as a sphinx between the hidden mysteries of earth and air, give me of the fruit of the tree of life that i may eat thereof, so that mine eyes shall be opened, and i may become as a god in understanding, and live for ever" and when i had finished speaking she wept bitterly and answered me saying "verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may tear him in pieces. also, if the king seek shelter in the hut of the pauper the lo

stened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the tree of life, that i may eat thereof so that mine eyes shall be opened, and that i become as a god in understanding, and live forever" then i stood before her listening for her answer, and a great shaking possessed me, for she answered not a word; and the silence of her lips rolled around me as the clouds of night and overshadowed my soul, so that the spirit of life left me. then i fell down and t

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ord and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers "introduction"1 to his translation of t

d, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil

hiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a fo

t of the living god "i.e" i have in this book unified all the diverse symbols of the world; and also "the world of shells "i.e" this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking hb:gemel, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 12] to take another example, it is no mere coincidence that 463, the staff of moses, is hb:taw, hb:samekh, hb:gemel, the paths of the middle pillar; no mere coincidence that 26, hb:heh hb:vau

hih, the god of kether, whose will is truth. 450. thn, the great dragon. 463. nth hshqd, moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra" also, and very specially, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. lilith, the demon-queen of malkuth. 543. ahih ashr ahih "i am that i am" 666. last of the mystic numbers of the sun. svrth, the spi

e found by regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the "word of double power in the voice of the master" which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the "master of the temple" he finds no satisfaction in contemplating the tree of life, and theorderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with these numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquiesce in merely formal proofs of 108 the excellence of things "he doeth all things well "were the world understood ye would see it was good "whatever is, is right" and so on. to hi

nderstanding will be found expressed in liber 418 (episode of chaos and his daughter) and liber legis (i. 28-30. but it must never be forgotten that everyone must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned.7 hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one- whom, after all, it is his ambition to be- because of its simplicity and aloofness. he is tempted to "curse god and die" atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever) he has found out one of the minor arcana, and hugs it and despises those who see more than himsel

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te, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the back. and in the midst of the battlefield there is a great tree, like a chinar- tree. yet it bears fruits. and now all the warriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, a

erstanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal unto thee a mystery of the aethyrs, that not only are they bound up with the sephiroth, but also with the paths. now, the plane of the aethyrs interpenetrateth and surroundeth the universe wherein the sephiroth are established, and therefore is the order of the aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon lambda eta mu alpha .13 and to each shall it be given according to his capacity (he has been saying certain secret things to the unconscious mind of the seer, of a personal nature) now

ey wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little childre

k. now it seems that the centre of infinite space is that urn, and hadit is the fire that hath burnt up the book tarot. for in the book tarot was preserved all of the wisdom (for the tarot was called the book of thoth, of the aeon that is passed. and in the book of enoch was first given the wisdom of the new aeon. and it was hidden for three hundred years, because it was wrested untimely from the tree of life by the hand of a desperate magician. for it was the master of that magician who overthrew the power of the christian church; but the pupil rebelled against the master, for he foresaw that the new("i.e, the protestant) would be worse than the old. but he understood not the purpose of his master, and that was, to prepare the way for the overthrowing of the aeon. there is a writing upon

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

of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs the re were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

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ng began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk 136 to the bottom; how limpid, how lucid is its glimmer only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous, the dew of immortality. many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.0. the pose over. on this second sitting, practically no thoughts arose at all to

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the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing si

n 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate ade

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

whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severi

pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name of the stolistes; and she is auramooth, or the light shining through the waters upon the earth. illustration "diagram 10. the cup of the stolistes" this is a abstract of three black lineal figures superimposed on a slightly modified tree of life. each sephiroth is represented by a white ring circumscribing a white disk, and no paths are drawn. the sephira are slightly displaced to conform to the needs of the lineal figures: kether is free-floating above a crescent which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is fr

which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, and to the south-west of the white pillar. he has the charge of the lights, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through f

and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this is a circular device. in the center is a simple tree of life with circles and lines with the circle of tipheret at the center point itself. four lines completely cross the circle through the center, forming a symmetrical cross and "x. seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and next innermost intercept the top and bottom circles of the tree of life. the outermost is circ

" the zelator then seeks entrance by the caduceus of hermes, the symbolism of which the "hegemon" explains to him. 268 6 "see 777" cols. cvi, cvii, p. 23. illustration on page 269 approximated below_ hb:resh hb:samekh hb:tzaddi/ tablet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you

ALEISTER CROWLEY EQUINOX EQ I 2 3

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

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

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even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits; if not of the tree of life, at least of that other tree, double and sinister and deadly. nay! for i am of the serpent's party; knowledge is good, be the price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to di

arance, without discovering an universe. so, as i set myself to discuss the character of mystic states, it is immediately evident that if i am to render myself at all intelligible to english readers, a totally new system of classification must be thought out. the classical eight jhanas will be useless to us; the hindu system is almost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama

ALEISTER CROWLEY EQUINOX EQ I 3 2

pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and

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

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

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

ere is no thinking or thought, therefore no certainty or uncertainty. from malkuth of yesod three obsessing forces come into play, viz, kether of malkuth, which tempts the aspirant to look back; the local temptations of all the sephiroth of yesod save yesod of yesod, which is the next; and malkuth of hod, which tempts him to run in hod before he can walk in yesod. 31 the pillar of mildness in the tree of life passes through the sephiroth kether, tiphereth, yesod and malkuth which appear to be all equally balanced. this, however, is incorrect, for all save kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to malkuth (the weight) the greater will be the space they move through, wandering planets and comets that obey his will, t

alls, and the desire of each particular man is accomplished in spite of the variety of their tools. thus we find that as rising on the planes was one method, so was skrying another; so again were the rituals of the golden dawn; so again "the hb:shin of hb:shin operation" and talismanic magic; and now again still one more_ the method of abramelin; all different means to enable man to fell the tall tree of life and obtain the master vision of adonai, the augoeides or higher self. each method, used rightly and carried to its ultimation, leads to the same heaven; each method used wrongly, or mistaken for the end, side-tracks the adept into some limbo or plunges him into some hell. to all such as are of a devout disposition prayer offers an excellent means of concentration towards this end_ ide

ALEISTER CROWLEY EQUINOX EQ I 3 3

n p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness an

! o thou red worm of formation, that art lifted by the white whorl of love! i adore thee, evoe! i adore thee, iao! o thou mighty anvil of time, that outshowerest the bright sparks of life! i adore thee, evoe! i adore thee, iao! o thou red cobra of desire, that art unhooded by the hands of girls! i adore thee, evoe! i adore thee, iao! o thou emerald vulture of truth, that art perched upon the vast tree of life! i adore thee, evoe! i adore thee, iao! o thou lonely eagle of night, that drinkest at the moist lips of the moon! i adore thee, evoe! i adore thee, iao! o thou wild daughter of chaos, that art ravished by the strong son of law! i adore thee, evoe! i adore thee, iao! o thou ghostly night of terror, that art slaughtered in the blood of the dawn! i adore thee, evoe! i adore thee, iao! o

ALEISTER CROWLEY EQUINOX EQ I 3

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

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says_ several alphabets we should prefer to say_ is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

undred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four power

ALEISTER CROWLEY EQUINOX EQ I 4

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

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

e on that self-same tree shall he hand himself, and others shall crucify him; so that in that winter which draweth nigh, he who is to come may find yet another garment to cover the hideous nakedness of man, the robe that hath no seam. and those who shall receive, though they cast lots for it, yet shall they not rend it, for it is woven from the top throughout. for unto you is paradise opened, the tree of life is planted, the time to come is prepared, plenteousness is made ready, a city is bilded, the rest is allowed, yea, perfect goodness and wisdom. the root of evil is sealed up from you, weakness and the moth is hid from you, and corruption is fled unto hell to be forgotten: sorrows are passed, and in the end is shewed the treasure of immortality.1 yea! the treasure of immortality. in hi

y pingala and ida, and between these is placed the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may contain on ac

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 "in the pericarp of the adhar lotus there is the triangular beautiful yoni, hidden and ke

vanishes. atman vanishes. god vanishes. he himself vanishes. he is past; he is present; he is future. he is here, he is there. he is everything. he is nowhere. he is nothing. he is blessed, he has attained to the great deliverance. he is; he is not. he is one with nibb na.233 148-149 232 "ibid, p. 216. 233 another and perhaps a more comprehensive way of attributing the noble eightfold path to the tree of life is as follows: the first and second steps- right comprehension and right resolution, may from their purging nature fitly be compared to yama and niyama and also to the earthly and lunar natures of malkuth and yesod. the 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

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

ALEX SANDERS THE KING OF THE WITCHES

round singing the chant 'eko, eko azarak' which is sung in all esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high pr

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e is potent in its effects and produces the physical vehicle in its two aspects- 82- the light of the soul copyright 1998 lucis trust a. lower manas, or concrete mind is the basic factor in the production of the etheric body. b. kama, or desire is the prime factor in calling the dense physical vehicle into being. the two together are responsible for manifested existence. it is well known that the tree of life is depicted with the roots above and the flowering leaves downwards. in the tiny tree of life of the ego the same symbolic presentation holds true. the roots are found on the mental plane. the flowering forth into objectivity and fruition is to be seen on the physical plane. therefore it is necessary for the aspirant to lay the axe to the root of the tree, or to deal with the thoughts

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

asised organising spirit, remembering that a life of truly occult meditation must inevitably produce outer happenings, but that these objective results are produced by an inner growth and not by an outer activity. an ancient scripture teaches this truth in the following terms "when the sun progresses into the mansion of the serving man, the way of life takes the place of the way of work. then the tree of life grows until its branches shelter all the sons of men. the building of the temple and the carrying of the stones cease. the growing trees are seen; the buildings disappear. let the sun pass into its appointed place, and in this day and generation attend ye to the roots of growth- 247- a treatise on white magic copyright 1998 lucis trust little groups will spring up here and there whose

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

of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of rule i. 3. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. in these words you have the key to group initiation

ALICE BAILEY THE LABOURS OF HERCULES

it from full expression. it is not evil per se. it is to be noted that in the garden of eden one single apple was given to the human being, the symbol of separateness, isolation. hercules had to hunt for the golden apples in another garden, and in the garden of the hesperides the apples were the- 38- the labours of hercules symbol of plurality, of synthesis, and of the many, nourished by the one tree of life. hercules was told only three facts: that there was a garden containing a tree whereon grew the golden apples; that the tree was guarded by the hundred-headed serpent; that, when he found it, he would find there these three beautiful maidens. but in what direction lay the garden, and how to find it, he was not told. this time he was not confined to the wild lands, up and down which th

AN INTRO TO STUDY OF THE KABALAH

publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a tim

ry, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is 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 a

e divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity

APOCALYPSE MOSES

to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of the righteousness

the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou? can the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we think not to be found by thee, lord, that we hide, but i was afraid, because i am naked, and i was ashamed before thy might (my) master" 3 god saith to him "who showed thee that thou art naked, unless thou has

m from paradise? why do ye not cast him out? is it i who have done wrong? or is my judgment badly judged" 5 then the angels fell down on the ground and worshipped the lord saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, a

commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake the lord and ordered us to be cast out of paradise. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to take away fragrant herbs from paradise, so that i may offer an offering to god after i have gone o

ARCHANGELIC FORCE ON THE PATHS

contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due rever

nt forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferre

BLAVATSKY H P ANTHROPOGENESIS

his intellect (manas) and with his conscious senses. the norse ask, the hesiodic ash-tree, whence issued the men of the generation of bronze, the third root-race, and the tzite tree of the popol-vuh, out of which the mexican third race of men was created, are all one* this may be plainly seen by any reader. but the occult reason why the norse yggdrasil, the hindu aswatha, the gogard, the hellenic tree of life, and the tibetan zampun, are one with the kabalistic sephirothal tree, and even with the holy tree made by ahura mazda, and the tree of eden- who among the western scholars can tell* nevertheless, the fruits of all those "trees" whether pippala or haoma or yet the more prosaic apple, are the "plants of life" in fact and verity. the prototypes of our races were all enclosed in the micr

at essay in "the theosophist" of february, 1883[[vol. 2, page] 134 the secret doctrine. circular* they were terrible in force and strength and had prodigious ambition. hence zeus divided each of them into two, making them weaker; apollo, under his direction, closed up the skin" meshia and meshiane were but a single individual with the old persians "they also taught that man was the product of the tree of life, growing in androgynous pairs, till they were separated at a subsequent modification of the human form" in the toleduth (generation) of adam, the verse "god created (bara, brought forth) man in his image, in the image of god created he him, male and female created he them" if read esoterically will yield the true sense, viz "the elohim (gods) brought forth from themselves (by modifica

le light and shadow, good and evil being virtually one and having existed through all eternity, as they will ever continue to exist so long as there are manifested worlds. this symbol accounts for the adoration by this sect of the serpent, as the saviour, coiled either around the sacramental loaf, or a tau, the phallic emblem. as a unity, ennoia and ophis are the logos. when separated, one is the tree of life (spiritual, the other, the tree[[footnote(s* ulupi has an entirely atlantean ring about it. like atlantis, it is neither a greek nor a sanskrit name, but reminds one of mexican names "mahabharata" adiparva, sloka, 7788, 7789. the "bhagavata purana" ix, xx, 31, as explained by sridhera, the commentator, makes ulupi the daughter of the king of manipura; but the late pundit dayanand sara

o, and that the nagas were initiates[[vol. 2, page] 215 buddha's great mountain. of knowledge of good and evil. therefore, we find ophis urging the first human couple- the material production of ilda- baoth, but which owed its spiritual principle to sophia-achamoth- to eat of the forbidden fruit, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are all symbols transplanted from the soil of india. the arasa-maram, the banyan tree, so sacred with the hindus (since vishnu during one of his incarnations, reposed under its mighty shade and there taught human philosophy and sciences, is called the tree of knowledge and the tree of life. under the protecting foliage of this king of the forests, the gurus teach their pupils their f

death. the java-aleim of the sacerdotal college are said, in the chaldean tradition, to have taught the sons of men to become like one of them. to the present day foh-tchou* who lives in his foh-maeyu, or temple of buddha, on the top of the "kouin-long-sang* the great mountain, produces his greatest religious miracles under a tree called in chinese sung-ming-shu, or the tree of knowledge and the tree of life, for ignorance is death, and knowledge alone gives immortality. this marvellous display takes place every three years, when an immense concourse of chinese buddhists assembles in pilgrimage at the holy place. now it may become comprehensible why the earliest initiates and adepts, or the "wise men" for whom it is claimed that they were initiated into the mysteries of nature by the univ

as this, viz: that nature, impelling the search, evaded the desired result by the production of a new being, distinct from that reunion or oneness desired, by which the natural longing to recover a lost state was and is for ever being cheated. it is by this tantalizing process of a continued curse that nature lives (vide "cross and circle" part ii) the allegory of adam being driven away from the "tree of life" means, esoterically, that the newly separated race abused and dragged the mystery of life down into the region of animalism and bestiality. for, as the zohar shows, that matronethah (shekinah, the wife of metatron symbolically "is the way to the great tree of life, the mighty tree" and shekinah is divine grace. as explained: this tree reaches the heavenly vale and is hidden between t

hese three mountains, the tree ascends above (the adept's knowledge aspires heavenward) and then redescends below (into the adept's ego on earth. this tree is revealed in the day time and is hidden during the night, i.e, revealed to an enlightened mind and hidden to ignorance, which is night (see zohar i, 172, a and b "the tree of the knowledge of the good and the evil grows from the roots of the tree of life (comm) but then also "in the kabala it is plainly to be found that "the 'tree of life' was[[footnote(s[[footnote continued from previous page] of ain-soph, representing the logos, is that very tree of knowledge; while shamael- the dark aspect of the logos- occupies only the rind of that tree, and has the knowledge of evil alone. as lacour, who saw in the scene of the fall (chap. iii

one negative and passive attribute of the real i am that i am, would have been doomed to pass through life on earth as in a heavy dreamless sleep; hence a failure on this plane. the beings, or the being, collectively called elohim, who first (if ever) pronounced the cruel words "behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand and take also of the tree of life and eat and live for ever" must have been indeed the ilda-baoth, the demiurge of the nazarenes, filled with rage and envy against his own creature, whose reflection created ophiomorphos. in this case it is but natural- even from the dead letter standpoint- to view satan, the serpent of genesis, as the real creator and benefactor, the father of spiritual mankind. for it is he who was t

BLAVATSKY H P COSMOGENESIS

s. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 al

e conception of deity, which as an absolute unity must remain forever incomprehensible to finite intellects "if thou wouldest believe in the power which acts within the root of a plant, or imagine the root concealed under the soil, thou hast to think of its stalk or trunk and of its leaves and flowers. thou canst not imagine that power independently of these objects. life can be known only by the tree of life (precepts for yoga. the idea of absolute unity[[vol. 1, page] 59 astral light is not the anima mundi. would be broken entirely in our conception, had we not something concrete before our eyes to contain that unity. and the deity being absolute, must be omnipresent, hence not an atom but contains it within itself. the roots, the trunk and its many branches are three distinct objects, y

adaptations and symbolism, the "mysteries" returned from whence they had come- into the essence of immaterial causality. they belonged to the highest gnosis. and surely this could have never obtained its name and fame solely on account of its penetration into physiological and especially feminine functions! as a symbol, the serpent had as many aspects and occult meanings as the tree itself; the "tree of life" with which it was emblematically and almost indissolubly connected. whether viewed as a metaphysical or a physical symbol, the tree and serpent, jointly, or separately, have never been so degraded by antiquity as they are now, in this our age of the breaking of idols, not for truth's sake, but to glorify the more gross matter. the revelations and interpretations in "the rivers of lif

tal work of research and thought, the most complete on that subject that has ever been published, covering as it does a wider field, and explaining much more than all the symbologists who have hitherto written, does not yet go beyond the "psychotheistic" stage of ancient thought. nor were payne knight and inman altogether wrong; except in entirely failing to see that their interpretations of the "tree of life" as the cross and phallus, fitted the symbol, and approximated it, only on the lowest and last stage of the evolutionary development of the idea of the giver of life. it was the last and the grossest physical transformation of nature, in animal, insect, bird, and even plant; for biune, creative magnetism, in the form of the attraction of the contraries, or sexual polarization, acts in

, the tree and serpent were divine imagery, truly. the tree was reversed, and its roots were generated in heaven and grew out of the rootless root of all-being. its trunk grew and developed, crossing the planes of pleroma, it shot out crossways its luxuriant branches, first on the plane of hardly differentiated matter, and then downward till they touched the terrestrial plane. thus, the asvattha, tree of life and being, whose destruction alone leads to immortality, is said in the bhagavatgita to grow with its roots above and its branches below (ch. xv. the roots represent the supreme being, or first cause, the logos; but one has to go beyond those roots to unite oneself with krishna, who, says arjuna (xi, is "greater than brahman, and first cause. the indestructible, that which is, that wh

e great (occult, or invisible) elements are the flower-bunches* the gross elements (the gross objective matter, the smaller boughs, which are always possessed of leaves, always possessed of flowers. which is eternal and the seed of which is the brahman (the deity; and cutting it with that excellent sword- knowledge (secret wisdom- one attains immortality and casts off birth and death" this is the tree of life, the asvattha tree, only after the cutting of which the slave of life and death, man, can be emancipated. but the men of science know nought, nor will they hear of the "sword of knowledge" used by the adepts and ascetics. hence the onesided remarks of the most liberal among them, based on and flowing from undue importance given to the arbitrary divisions and classification of physical

le to select, and this difference almost certainly must be one of basicity, so slight as to be imperceptible by any test at present known, but susceptible of being nursed and encouraged to a point when the difference can be appreciated by ordinary tests" occultism, which knows of the existence and presence in nature of the one eternal element at the first differentiation of which the roots of the tree of life are periodically struck, needs no scientific proofs. it says- ancient wisdom has solved the problem ages ago. aye; earnest, as well as mocking reader, science is slowly but as surely approaching our domains of the occult. it is forced by its own discoveries to adopt nolens volens our phraseology and symbols. chemical science is now compelled, by the very force of things, to accept eve

adopt nolens volens our phraseology and symbols. chemical science is now compelled, by the very force of things, to accept even our illustration of the evolution of the gods and atoms, so suggestively and undeniably figured in the caduceus of mercury, the god of wisdom, and in the allegorical language of the archaic sages. says a commentary in the esoteric doctrine. the trunk of the asvattha (the tree of life and being, the rod of the caduceus) grows from and descends at every beginning (every new manvantara) from the two dark wings of the swan (hansa) of life. the two serpents, the ever-living and its illusion (spirit and matter) whose two heads grow from the one head between the wings, descend along the trunk, interlaced in close embrace. the two tails join on earth (the manifested unive

BLUE EQUINOX

rse your playground, its infinite variety of sport ever old and ever new. all those ideas which bred sorrow and fear are known in their truth, and thus become the seed of joy: for you are certain beyond all proof that you can never die: that though you change, change is part of your own nature: the great enemy is become the great ally. and now, rooted in this perfection, your self become the very tree of life, you have a fulcrum for your lever: you are ready to understand that this pulsation of unity is itself duality, and therefore, in the highest and most sacred sense, still sorrow and illusion; which, having comprehended, aspire yet again, even unto the fourth of the gifts of the law, unto the end of the path, even unto light. iv of light i pray you, be patient with me in that which i s

etty to regard mara as a christian would regard a man who offered him a cigarette. the supreme and blinding light of this jewel is the great vision of light. it is the light which streams from the threshold of nirvana, and mara is the .dweller on the threshold. it is absurd to call this light .evil. in any commonplace sense. it is the two-edged sword, flaming every way, that keeps the gate of the tree of life. and there is a further arcanum connected with this which it would be improper here to divulge. 33. the moth attracted to the dazzling flame of thy nightlamp is doomed to perish in the viscid oil. the unwary soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of mara. the result of failing to reject rewards is the return to earth. the temptati

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

it, is stupid, brutal, cruel, beautiful, extravagant, and above all the receptacle or vehicle of illimitable energy. however by meditation one comes to a quite different view of nature. many of the stupidities and brutalities are only apparent. the beauty, the energy, and the majesty, or, if you the seven portals 97 prefer it, the love, remain undeniable. it is the first reversed triangle of the tree of life. what is said of .samvritti. is nonsense. the vritis are impressions or the causes of impressions. samvritti is simply the sum of these. 45. all is impermanent in man except the pure bright essence of alaya. man is its crystal ray; a beam of light immaculate within, a form of clay material upon the lower surface. that beam is thy life-guide and thy true self, the watcher and the silen

BOOK T

before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quar

BOOK OF BLACK SERPENT

, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ed with troubles and misfortunes (also with the element of air; cups associated with love and happiness (water; wands with enterprise and glory and sex (fire; and pentacles with money (earth. this does not mean to say, of course, that every sword card (for example) turned up has to reflect troubles and misfortunes! these are general associations, so just keep them in mind. you should also try the tree of life spread, to see how you like it. it, also, uses ten cards plus the significator: figure 9.1 1 querant's highest intelligence ideals 2 creative force 3 life, wisdom 4 virtues; good qualities 5 conquest 6 health 7 love; lust 8 arts, crafts; procreation 9 imagination; creativity 10 earthly home a very useful layout, especially for a quick reading, is the seax-wica path spread, which uses

CASE PAUL F THE BOOK OF TOKENS

odern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 2

by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* 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

the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [31] t h e book o f t o k e n s be thou not led astray by their false doctrine who ascribe to the inferior nature somewhat less of power and wor

enteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother, for she is the virgin substance of all things, whose purity naught can defile. 5 remember now that i myself a

a task most difficult and laborious is the conquest of the 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

existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the lord, destroy with darkness, but with darkness d

is 13 multiplied by 10. 13 is a qabalistic number signifying unity, because achad "one, is written with letters whose total value is 13. the number 10 may always be taken as a symbol of the ten sephiroth. thus 130 qabalistically corresponds to the statement "the eye is the one, multiplied through the sephiroth" the two aspects spoken of in the last section of this paragraph are represented on the tree of life by the two opposing pillars, the pillar of mercy and the pillar of severity. the pillar of mercy is that of light, and the pillar of severity is that of darkness. in hebrew the noun for "pillars" is ammoodi, o m v d i, and the number of this is 130, the same as the letter-name o i n [151] t h e book o f t o k e n s 7 "who succeedeth in contemplation, as did our father abraham" refers

lizes itself. 3 this paragraph refers to the 27th path of wisdom, called the "active or exciting intelligence, which joins the sephirah netzach, victory, to the sephirah hod, splendor. the fourth paragraph continues the same theme. 5 "destruction is the foundation of existence. the letter peh, as a single character, is the number 80, and 80 is the enumeration of yesod, i s v d" foundation. on the tree of life the sephirah yesod represents the reproductive organism of the heavenly man. the process which begins the generation of a human or animal body is primarily a destruction. the male cell, or spermatozoon, penetrates the female cell, or ovum, and begins a process of division in the ovum [157] t h e book of t o k e n s the quotation is from deuteronomy, 8: 3. the authorized version reads"

COVENANT OF SAMYAZA

illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, looked at the affairs of man and at the intervention of satanael, and were envious of their selfhood. we repen

DAVID ICKE THE BIGGEST SECRET

stminsterabbey, york minster in northern england, chartres in france not far from paris, andnotre dame in paris itself. notre dame (our lady: isis/semiramis/ninkharsag) wasbuilt on a site dedicated to the goddess diana, and chartres was placed on an ancientsacred site which once attracted druids from all over europe. the famous chapel ofkings college, cambridge which was based upon the cabalistic tree of life symbol,was described as one of the last great gothic structures built in britain.3 its design wasapparently inspired by the 14th century cathedral at albi in the languedoc in southernfrance, one of the primary centres for both the templars and the cathars. in the 12thand 13th centuries the cathar religion, which challenged many beliefs of the romanchurch and contained much esoteric kn

cember 1996. the american coroner and investigator,dr cyril wecht, says that the evidence proves that her death happened during sexualabuse by her parents, john and patsy ramsey.43 jonbenet was murdered on christmaseve and josef mengele created a sacrificial ritual for this date called the last bulb onthe christmas tree. mengeles pseudonym, greenbaum, means green tree and relatesto the cabalistic tree of life. a brotherhood term for the devil is jonbet and thecoincidence is so amazing that, given the other circumstances, i cannot believe that thiswas not the true inspiration for her name.a research project into ritual abuse at the university of colorado at boulder found thatall of those questioned had been subjected to intercourse or molestation; 97% saw or tookpart in animal sacrifice; 97

physical world, is a hologram- beams of lightcolliding to create the appearance of three-dimensional form. it is like throwingstones into a pond and watching the waves collide and create patterns. two scientistsin the united states, terrance and dennis mckenna, suggest that the universe is ahologram of 64 waves or time scales and this is why we have the 64 hexagrams ofthe 1-ching, 64 keys of the tree of life, and the 64 codons of the dna. theircomputer analysis suggests that all 64 of these waves are going to peak together in2012. this is going to make the next few years a period of staggering change. themckennas say that the speed of change has gone on doubling in a smaller and477smaller time frame, manifesting as the leaps in technological development in thiscentury. projecting forward

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heav

first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to acco

ditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the terran solar system to be discovered (1977 c.e, lying between the orbits of saturn (q.v) and uranus (q.v. in astrology (q.v, the planet named after the most noble of the centaurs who served as a philosopher, healer, and astrologer to the greek gods. attr

r to the greek gods. attributed as being the second in command of the zodiac (q.v) sign virgo (q.v) by many modern astrologers, though the last word has yet to be written on this subject. keywords include: teaching, mentoring, student, apprentice, medicine, healing, ecology, recycling, death with dignity. chochma: in hebrew "wisdom" pronounced "hoh-khah-mah" the second (2nd) sephirah (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a

book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. in hebrew "strength. pronounced "gih-boor-ah" it is the fifth sephirah (q.v) on the tree of life (q.v. gematria: a method of the literal kabalah (q.v) which assigns numbers to each of the hebrew letters. words of equal value are believed to have an important relationship with each other. a specific field of numerology (q.v. gemini "the twins" in astrology (q.v, the third sign of the zodiac (q.v) having the qualities of mutable (q.v) and air (q.v) and is ruled by the planet mercur

es. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. hode: in hebrew "mercy. the eighth sephirah (q.v) on the tree of life (q.v. hounfor: distinguished from the peristyle, or ritual enclosure of voudoun (q.v, hounfor is a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more restricted sense to mean the small chamber adjoining the peristyle t

spouse, wife, partnerships, law giver, judge, women's issues, weather, money, seduction and rape, sex as a weapon, abused persons, alternative lifestyle marriages. jupiter: the fifth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the king and ruler of the gods. attributed as being the ruler of the zodiac (q.v) sign sagittarius (q.v. on the tree of life (q.v) within the kabbalah (q.v) jupiter is attributed to the fourth sephirah (q.v, chesed (q.v. keywords include: abundance, expansion, abstract thought, excess, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counse

yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to kabalistic methods of making talismans (q.v) and amulets (q.v. kabalah, unwritten: that part of the kabalah which deals with the correspondences of the tree of life (q.v. kalakakra: a tantrik magick circle. see tantra. karezza: a male technique for delaying orgasm. it is said by the oriental mystics, to have beneficial effects to both members of a loving couple. karma: sanskrit for "action" it is the law of cause and effect extended to its widest possible this law states that you get back what you give out. a very important concept in hindu philo

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ove during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between

eans of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical system of the tree. it is lucid, comprehensive a

s of the mysteries? as in most drastic happenings, the results will be mixed; but it is my belief that the good will far outweigh the evil. that some folk will burn their fingers experimenting with that which they do not understand i have no doubt, but on the whole the gain to serious students will be inestimable. mr. regardie has done his work admirably, both in the spirit and in the letter. the tree of life is a book which it would be difficult to praise too highly; it is going to be one of the classics of occultism. when the secrets of the mysteries are given forth in this manner and with this spirit, i, for one, decline to believe that they are either betrayed or profaned, but rather that the author is duly accredited to speak on behalf of those who can bind or loose, irrespective of t

important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always

manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each

mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of life: it will be noted that i have quoted freely from aleister crowley, and it is imperative clearly to define my attitude towards this man of genius. it is a pity, as i see it, that the public should be robbed of that superlative freshness and originality which are his, and deprived of those aspects of his teaching which are fine, ennobling and enduring, simply because of a certain propor

DION FORTUNE MYSTICAL QABALA

e of difficulties. but those who have already passed through the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tradition and is the system upon which pupils are trained in the fraternity of the inner light. the transliteration of hebrew words into english is the subject of much diversity of opinion, every scholar appearing to have his own system. in these pages i have availed myself of the alphabetical table given by macgregor mathers in the kabba/

please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the 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 1

e 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 occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes t

m had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is be

by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism. 14. the exoteric, state-organised section of the christi

he work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. the ray upo

ies are always regarded as the messengers of god and not his fellow-workers. this principle enforces the concept of a centralised government of the cosmos and of the grip of the divine law upon the whole of manifestation-a very necessary principle with which to imbue any student of the arcane forces. it is the purity, sanity, and clarity of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system k

makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, philosophy, and theology. 2. the stud

DION FORTUNE PSYCHIC SELF DEFENSE

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

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

, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has emanated another, these two are said to be equilibrated; but when emanation is in process, there is a period of unbalanced force. this, as it were, goes off by i

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 qlippoth, have to be dealt with, it is the power of god the father, as creator of

DONALDTYSON CORONZON

nnot be done. ordinary language is unsuited to embody higher truth. this is the enormous importance of the enochian language intimated by the archangel gabriel. and this is the precious "work and gift of god" stolen from man by coronzon- at least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when

moire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

5 (l. 172. 8 ibid, t. v, p. 52 (l. 335) 9. ibid, t. iii, p. 208 (1. 234. 10. ibid, t. iii, p. 198 (1. 191 f. 11. ibid, t. v, p. 164 (1. 56] p. lxxvi apparel which they wear,[1] the white linen and sandals;[2] he is clothed in white,[3] and "he goeth to the great lake in the midst of the field of peace whereon the great gods sit; and these great and never failing gods give unto him [to eat] of the tree of life of which they themselves do eat that he likewise may live"[4] the bread which he eats never decays and his beer never grows stale.[5] he eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes himself upon that bread which the eye of horus has shed upon the branches of the olive tree.[7] he suffers neither hunger no

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

f rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

counts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, ou

es garinet (1818. adamantius (ca. fourth century c.e) a jewish doctor, who became a catholic at constantinople in the time of constantine, to whom he dedicated his two volumes on physiognomy; or, the art of judging people by their faces. this work, full of contradictions and fantasies, was printed in the scriptores physiognomoniae veteres of johann g. f. franz at attembourg in 1780. adam kadmon a tree of life in the kabala in the form of an idealized spiritual being. sources: halevi, z ev ben shimon. adam and the kabbalistic tree. london: rider, 1974. adams, evangeline smith (mrs. george e. jordon, jr (1859.1933) noted american astrologer. born february 8, 1859, in jersey city, new jersey; daughter of george and harriette e (smith) adams (of the adams family of new england; and a descendan

yclopedia of parapsychology and psychical research. new york: paragon house, 1991. bozzano, ernesto. polyglot mediumship. london: rider, 1932. bracesco, giovanni (ca. 1550) a physician, prior, and alchemist of brescia, italy, who flourished in the sixteenth century. he gave much study to the hermetic philosophy, and commented upon the work of the arab alchemist geber. his publications include the tree of life, a dissertation upon the uses of the philosophers stone in medicine, published in rome in 1542. bradlaugh, charles (1833.1891) bradlaugh was an english spiritualist, freethinker, and political agitator. bradlaugh was born to a poor clerk in london on september 26, 1833. from 1850 to 1853 he served as an army private in ireland. at the same time he taught himself languages and law. bec

the hebrews that has been adapted to modern life. case believed that the ancient hebrew prophets and even jesus were versed in the qabalistic wisdom. encyclopedia of occultism& parapsychology. 5th ed. builders of the adytum 227 the qabalah (also spelled kabala or kabbalah) describes the emanation of the cosmos from the transcendent god. the resultant structure is pictured in a diagram called the tree of life. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern of the whole and the whole of existence is tied together in a complex system of correspondence

editorship of for ray sherwin in 1980, and other publications. over the years, the qblh has continued to work with the english qabala. it has subsequently been adopted for use by other thelemic groups and has been the catalyst for the formation of completely new groups, such as the gnostic alchemical church of typhon-christ. sources: cherubim, david (frater aurora aureae. the new qabalah and the tree of life. http//members.aol.com/csahk/ qabalah.html. may 20, 2000. the english qabala. http//www.geocities.com/ hollywood/1800/alav.htm. may 20, 2000. qblh, frater d. t. the new aeon english qabala: a brief introduction. http//www.thelema.net/textonly/naeq/ naeq.html. may 20, 2000. enlightenment enlightenment is a term used in occultism, mysticism, and eastern religions to denote the awakening

hip of isis. enniscorthy, eire: cesara publications, n.d. robertson, olivia, and lord strathloch. the fellowship of isis directory for 1980. enniscorthy, eire: cesara publications, 1979. fellowship of ma-ion secret magic order founded by frater achad (charles stansfeld jones, a close associate and magical child of magician aleister crowley. the order was based on interpretations of the kabalistic tree of life and the book of the law, the thelemic magic text channeled by crowley. the book of the law announces the new aeon of horus, the egyptian deity referred to by crowley as the crowned and conquering child. jones announced the coming of the ma-ion or aeon of maat, the egyptian goddess of truth and justice. the ma-ion was to succeed the aeon of horus, an idea that proved unacceptable to mo

actice in modern times. a particularly valuable chapter is concerned with the work of occult artist austin osman spare. grant also published images and oracles of austin osman spare (1975, a study of the work of this strange and talented artist. grant s wife, steffi, contributed beautiful illustrations to five carfax monographs issued by the grants in london in a limited edition, dealing with the tree of life, the golden dawn, aleister crowley, austin osman spare, and vinum sabbati. sources: grant, kenneth. aleister crowley and the hidden god. london: muller, 1973. cults of the shadow. new york: samuel weiser, 1976. images and oracles of austin osman spare. london: muller, 1975. the magical revival. new york: samuel weiser, 1972. nightside of eden. london: muller, 1977. outside the circles

oup of kinley s students relocated its headquarters to los angeles where for the first time it was incorporated. later he published kinley s primary text, elohim the archetype (original) pattern of the universe. yahweh had revealed his pattern or plan previously to moses, who embodied it in the hebrew tabernacle. it was later embodied in such teachings as the kabbalah, where it is pictured in the tree of life diagram. yahweh appeared at various times in his super incorporeal form on several occasions including to moses (exodus 24, isaiah (isaiah 6, and at the mount of transfiguration (matthew 17. yahweh is ultimately spirit, without form. however, since matter is simply condensed spirit, yahweh can take physical form. he does this in a more general sense as the material creation, but in a

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rge with three bones struck the metallic bowls and bells, and the sound was heard by the applicants. these dodonian tones stated the proverb: oes dodonoekum.an unceasing babbler. the tree, the incredible wonder, as aeschylus calls it, was an oak, with evergreen leaves and edible acorns that the greeks and romans believed to be the first sustenance of mankind. the pelasgi regarded this tree as the tree of life. in this tree the god was supposed to reside and the rustling of its leaves and the voices of birds showed his presence. when the questioners entered, the oak rustled and the peliades said, thus speaks zeus. incense was burned beneath it. according to the legend, sacred doves continually inhabited the tree, like the marsoor oracle at tiora mattiene, where a sacred hawk predicted the f

er solstice, 1999, in sacramento, california. it is headed by several advanced teachers, adepti of the inner continuum, who serve as personal mentors of the order s newer members. neophytes begin their work with basic studies in occult wisdom, including instruction in gemantria, numerology, astrology, and tarot. they are introduced to the understanding of the universe symbolized in the cabalistic tree of life diagram, the body s subtle energy system centered in the chakras and the kundalini energy, and the basics of ceremonial magic. neophytes are expected to develop a daily practice in meditation and ritual and to broaden their knowledge with reading in the literature of western magic. during this training period, the adepti provide personal guidance and offer discourses that may be exper

th crowley, he defended him from those who disliked his exploits in magic and sexual liberties, and spoke of his real genius and grandeur. regardie was well aware of crowley s more controversial exploits, but was willing to overlook much that might be objectionable because of what he recognized as crowley s true magical genius. regardie began to write in the early 1930s, his first books being the tree of life (1932) and the garden of pomegranates (1932. in 1934, after parting with crowley, he joined the stella matutina, an offshoot of the former hermetic order of the golden dawn. he despaired of the corrupt nature of the order s leadership and saw no hope of reform. enthused with the rituals, he broke his oath of secrecy and revealed all he had learned in a book, my rosicrucian adventure (

hebrew word shalam, meaning whole or complete, described as a gifted healer and a kabbalistic vocal toner. her work is based upon the kabbalah, the ancient jewish system of mystic wisdom. the kabbalah pictures the universe as having emanated from god through a series of levels, each of which is entered through a gate or sephiroh (sephira. these ten gates are often pictured on a diagram called the tree of life. the highest of the sephiroh are named kether and chochmah. as a tonal healer, shulamit uses her voice to produce sacred tones (the sounds of the hebrew vowels that are identified as the breath of god in the kabbalistic literature. her intoning encyclopedia of occultism& parapsychology. 5th ed. soulsongs, inc, the center for sound healing 1439 the sounds allows her to access what is t

nitials) and marked her prophecies with this seal. now the idea came to her that this also indicated the sealing of believers as well as prophetic writings, as cited in rev. 7:3: hurt not the earth till we have sealed the servants of our god. she cut paper into squares and marked a circle on each square, writing inside, the seal of the lord, the elect and precious, man s redemption to inherit the tree of life, to be made heirs of god and joint heirs with jesus christ. her followers received one of these squares after signing it, and it was folded up like an envelope and marked with the i. c. seal. within a year she had issued several thousand of these seals. unfortunately she was accused of selling them and making a handsome income, although she claimed the seals were freely issued without

in two and a nymph appeared who invited him to go inside the tree. in there was a heavenly palace of jewels and vidyatprabha, the maiden daughter of the king of the yakshas [supernatural beings; in another story the mendicant heard inside a tree the yaksha joking with his wife. sources: crooke, william. religion and folklore of northern india. humphrey, milford: oxford university press, 1926. the tree of life, and the tree of the knowledge of good and evil two of the trees said to have been planted by god in the garden of eden (gen. 2:17; 3:24. they were believed by st. ambrose to be of mystical significance. the former is understood to be the manifestation of god, and the latter of the worldly wisdom to which our human nature is too apt to incline. tremblers of the cevennes a protestant c

and neurology of consciousness, philosophy, mysticism, radiational physics, and what is termed supersensonics (which includes radiesthesia, dowsing, pyramid research, and psychotronics. the university granted degrees in consciousness research, but aimed to provide students with methods of study that deepen their inner awareness. the term the trees denoted the nerve dendrites in the brain, and the tree of life of the nervous system that can combine with knowledge to enhance direct perception of truth. the community was founded in 1973 and grew out of the teachings of christopher hills, a new age teacher, researcher, and yogi who directs the work of the university. associated with the university is a research institute for supersensonic healing energies. last known address: p.o. box 644, 131

EVIL AND UNCLEAN SPIRITS

r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass

FAUST

doth far transcend. by way of welcome then you touch all matters for sake of which, long years, another flatters. learn how the little pulse to squeeze and then with sly and fiery glances seize her freely round the slender hips to see how firmly laced up she may be. student now that looks better! now one sees the where and how! mephistopheles dear friend, all theory is grey, and green the golden tree of life. student i vow, it s all just like a dream to me. another time i ll bore you, if i may, to hear your wisdom through and through. mephistopheles all that i can i ll gladly do. student it is impossible for me to go away before i hand my album here to you. will your grace grant this favour to me too? mephistopheles oh, very well! he writes and gives it back. student [reads] eritis sicut

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages

qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has recorded these teachings in detail. if you are new to the subject of the mystical qabalah, you will find a wealth of clear, albeit compac

ra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch son of yared, the verses from the books of isaiah and ezekiel, and the sh ir qoma (measure of the divine body from the sefer raziel hagadol; the peshitta (gospels) and the revelation of john; the qur an; and the etz hachayyim (tree of life. while many would question including the peshitta and qur an as primary sources of the mystical qabalah, it is appropriate to include them if one acknowledges that the hebrew, jewish, christian, and islamic religions are progressive developments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in

elopments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in this chapter, the reader will learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directional sefiroth, and letter-gates. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, an

istic teachings. the information that is provided up to this point in the chapter serves as a suitable backdrop to introduce the divine name hvhy, which is of singular importance in qabalistic practices, and to discuss the nature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collection of tree of life diagrams culled from all of the primary texts. as a useful comparison, chapter five examines some trees of life from other mystical traditions, including the chakras of the tantric tradition, and the before-the-world sequence of trigrams from the shuo qua, the eighth and oldest wing of the chinese i ching (book of changes. with a solid foundation of core ideas regarding the qabalistic

tion of the sifra detzniyutha (book of that which is concealed) e translation of the idra rabba qadusha (greater holy assembly) e translation of the idra zuta qadusha (lesser holy assembly) e merkabah passages from the books of ezekiel and isaiah e excerpts from the seferim hachanokh (books of enoch) e translation of the sh ir qoma from the sefer raziel hagadol e translation of the etz hachayyim (tree of life, branch one e translation of the shuo qua from the i ching (book of changes' it would be cogent at this point to make a few observations about the approach taken in this book in regards to the 2 ef 2 transliteration of hebrew, arabic, and sanskrit words. each mystical tradition has its own unique array of technical terminology. in writing a book that considers comparative features of

of these viewpoints are valid within the context of their own yogic practices, and we should not judge or condemn anyone for adhering to any one of them over the others. any one of these perspectives taken to their ultimate end will arrive at the same experience of pure being that transcends all such distinctions. the mystical qabalah summarily involves the ascension of the central column of the tree of life to progressively unite with the consciousness of small and vast face, and to pierce the profound spiritual mysteries alluded to in the torah and other primary sources. many religious students of the qabalah confuse the intentions of the mystical qabalah with the necessity to cultivate a high degree of levitical purity and righteousness required to ascend the column of the right on the

ree of life to progressively unite with the consciousness of small and vast face, and to pierce the profound spiritual mysteries alluded to in the torah and other primary sources. many religious students of the qabalah confuse the intentions of the mystical qabalah with the necessity to cultivate a high degree of levitical purity and righteousness required to ascend the column of the right on the tree of life, which is called the way of the angels of elohim. such levitical purity is not required to the ascend of the central column of the tree, and the rigid rabbinical restrictions regarding the study of the qabalah only within the context of orthodox halachic observance are not necessarily relevant to the purely yogic intentions of the mystical qabalah. the distinctions and terms regarding

FLY THE LIGHT

y and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse

FRATER ELIJAH ANGELS OF CHAOS

from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there i

FRATER TENEBROUS CULTS OF CTHULHU

an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardin

FRATER U D PRACTICAL SIGIL MAGIC

y/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic anyway. in other words, it does not really matter depends upon the structures of erception as influenced by the constru

e lead to schisms in the golden dawn, and he eventually had magical wars with aleister crowley. he died in the influenza epidemic that rocked the world after world war i. nominalism, existing only as names. o.t.o (ordo templi orientis; 128/ practical sigil magic be ass ideas known s the thelemic current. numerous groups calling recent years. nown as the ten sephiroth and form a pattern called the tree of life. it is used by magicians for person wicca.an old english word meaning gwise. h origin he negative connotations at many hundreds of years of defamation have placed on the ociated with the knights templar and combined some fringe masonic traditions along with sex magic. aleister crowley became a member and later head of the order. he revamped it to match his magical a themselves o.t.o

FULLER J F C SECRET WISDOM OF THE QABALAH

the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of th

he remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next

hesh, the instincts, and its angel is metatron, the angel of the covenant, the letters of whose name equal in numerical value those of shaddai, namely 314. behold, i send an angel before thee, to keep thee in the way, and to bring thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. 20 the tree of life. the ten sephiroth when combined with the twenty-two letters form what is known as the tree of life, which constitutes the framework of adam qadmon, the heavenly adam, similar in anatomy to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these

y to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material 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, a

ive, 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, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light

od and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the fo

d tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple, but in its extended form it grows complex; for not only is the tree of life divided into three planes which become four in malkuth, but it is projected from the godhead through four worlds each containing a tree of ten sephiroth, and each sephirah containing within itself ten of these intelligences, each of which is threefold in nature for as it is written: gjust as the ancient is represented by the number three, so are all the other lights of a threefold nat

his hands from the vessel above. the lower vessel, then, is the vessel of uncleanness [whilst the upper vessel is a medium of sanctification] 6 between these opposites of good and evil is placed the free will of man, which establishes secret wisdom of the qabalah page 38 harmony between them and by which man exercises the divine power of judgment. man is, therefore, a living representative of the tree of life, or conversely the tree of life is a pictorial representation of man. to the tree of life each sephirah is both good and evil: good in its relation to the sephirah immediately above it, and evil in its relation to the sephirah immediately below it. in the sepher yetzirah we read the ineffable sephiroth. they are. the infinity of the beginning and the infinity of the end, the infinity

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

forefathers had done" although, after the art of agriculture had been developed, mankind was gradually relieved from its past dependence on the tree as a means of support, it nevertheless continued to be regarded with veneration as an emblem of creative power or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became consi

tion; but, after the reproductive power in man had risen to the dignity of a supreme god, the tree, to the masses of the people, became a symbol of the physical, life-giving energy in mortals and in animals. in other words, it became a phallic emblem representing the continuation of existence, or the power to reproduce or continue life on the earth. as a religious symbol it became the traditional tree of life. the tree, like nearly every other object in nature, was and still is, in various parts of the world, either female or male, and all ideas connected with it are sacred and closely interwoven with sex. the extent to which trees have been venerated in past ages seems to be little understood, and there are doubtless few persons, at the present time, who would willingly believe that all a

source to its latest developed branches, are to be observed traces of this ancient worship, which, in its earliest stages, was simply a recognition of nature's bounties. barlow, in his work on symbolism, says that "the most generally received symbol of life is a tree--as also the most appropriate" again the same writer observes "besides the monumental evidence thus furnished of a sacred tree, or tree of life, there is an historical and traditional evidence of the same thing, found in the early literature of various nations, in the customs, and popular usages"[6] as tree- and sun-worship, or the adoration of nature's processes, finally became interwoven with phallic faiths, its history can be understood only after these later developments in the religious stream have been examined, or afte

arious nations, in the customs, and popular usages"[6] as tree- and sun-worship, or the adoration of nature's processes, finally became interwoven with phallic faiths, its history can be understood only after these later developments in the religious stream have been examined, or after the true significance of the serpent as a religious emblem, and the various ideas connected with the traditional tree of life, have been exposed [6] essays on symbolism, p. 84. the palm, the pine, the oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the ficus religiosa, or the holy bo tree of india. something of the true significance of the traditional t

cted with the worship of this emblem. the fig, when planted with the palm, as it frequently is in the east, near temples and holy shrines, is regarded as a peculiarly sacred object. when entwining the palm, which is male, it is always female; from their embrace kalpia, or passion, is developed. this union causes the continuation of existence and the "revolutions of time" the whole constitutes the tree of life. in ceylon, there stands at the present time a tree which we are told is still worshipped by every follower of buddha. it is a sacred bo, or ficus religiosa, which stands adjacent to an ancient holy shrine known as the brazen monastery, now in ruins. of this tree forlong remarks "though now amidst ruins and wild forests, and although having stood thus in solitary desolation for some 1

m the country. according to dr. stevenson, the festival of holi or the worship of holika devata, in the island of ceylon "has a close resemblance to the english festival of the may-pole, which originated in a religious ceremony or festival of the cushites (called phoenicians) who anciently occupied western europe"[11 [11] quoted by baldwin, prehistoric nations, p. 223. the ash is the scandinavian tree of life, and, like the sacred trees of all nations, is emblematical of the continuation of existence. this tree has a triple root, which peculiarity doubtless accounts for its sacred character. it is both female and male, and is said to be regarded as a "sort of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege

nd is said to be regarded as a "sort of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologi

al entity, or, in other words, that he has a subjective mind and an objective self, which so long as this life endures must co-operate or work together. in the following descriptions of egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--netpe. she is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. the time at which this tablet was found is not known, but it is supposed to belong to the peri

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

bringharmony to the order. apart from mathers, one of the principal causesof dissension was the existencewithintheorderof 'secret groups' dedicated to private and unofficial 'occult working and ceremonial. chief among them was florence farr's 'sphere group, in which twelve members obtained astral visions by means of ritualized meditationupona sphere onwhichwere projected symbols taken fromboththe tree of life and the star maps used in the order.thesphere andothergroups were bitterly opposed by anniehornimanand w. b. yeats,bothofwhomlookeduponthemas magically wholly undesirable,butno satisfactory solution of the dispute was arrived at and misshornimaneventually resigned. there was also the very differentbutequally serious problemofmmehoros and her husband. this pair of criminal adventurers

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

n.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach gr

GILBERT THE MAGICAL MASON

edway. these three books give a fair idea of the tone and style and material of the kabalistic book of thezohar,but they of course do not include a view of the whole subject. other famous treatises are:'thecommentary on thetensephiroth, by rabbi azariel ben menachem, 1200a.d;'thealphabet' of rabbi akiba; the 'book of enoch 'the palaces, pardes rimmonim, or garden of pomegranates 'otz ha chiim, or tree of life 'rashith ha galgulim, or revolutions of souls; and especially the writings of the famous spanish jew, ibn gebirol, who dieda.d.1070, and was also called avicebron.theteachings of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention:theschoolof gerona, 1190 to 1210, of rabbi isaac the blind, rabbi azariel, and rabbi ezra

ephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrated; the constitution of the angelic hos

ved as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the same decad forminthe world of yetzirah or the formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on thefourthplane of assiah, on which we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar

GILBERT THE SORCERER AND HIS APPRENTICE

crucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of br

'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four 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 pl

ueen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyr

ram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod 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

de of using the talismanic forms drawn from the geomantic figures is to take those yielded by the figures under the planet required, and to place them at the opposite ends of the 8 radii of a wheel as shewn. occasionally also a square of any convenient number of apartments may be substituted for the wheel.theazoth lecture3946. these are the geomantic figures arranged in planetary attributioninthe tree of life. brepresents the three supernal sephiroth summed upinbinah, while caput and cauda draconis are referred to malkuth.[official publicationofthea:.0..copied from mathers' msbyj.w..brodie-innes,c.1910.)5.twelve signs and twelve tribesthetwelve tribes are thus attributed to the twelve zodiacal signs:[aries]'y'gad[taurus]c$ephraim[gemini]iimanasseh[cancer]l2z5issachar[leo]stjudah[virgo]tij1

numbers to remember, and the key numbers, are those i have mentioned. 9 being the square of 3, 3 times 3 comes in with very great distinctness in all those calculations which involve the square of numbers.afterthe 9 we come again upon the 10, the number of completeness, the tetraktys, the triangle of pythagoras, which was an equilateral triangle enclosing 10 yods. the arrangement of the 10 in the tree of life is another branch of the subject altogether; that belongs to the kabala, and an elementary view ofitwill be found in a paper in the third number of ourtransactions,where the tree of life, and also the names of the ten sephiroth, are fully set out.*the full illustration of it belongs.ai2*.f26transactions of the scottish lodge of the theosophical society, vol. i,p37, 1892. entirely to t

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

o give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is f

GILBERT R A THE MASONIC CAREER OF A

he workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania tem

GLOBAL FREEMASONRY

y revealing that species appeared abruptly and fully formed, without an "evolutionary ancestor" biochemistry, examining minute aspects of living things, has demonstrated marvelous instances of design that cannot be explained in terms of natural causes. genetic comparisons have shown that species supposed to be close relatives, according to the darwinist dkj tapinak ciloanrc'dluansi oesnk misir'a "tree of life" are in fact very distinct in terms of genetic make-up. science has rebelled against the theory of evolution, a fact that cannot be hidden any longer by evolutionists. it is necessary to use the evidences that science has brought forward and inform the masses of the invalidity of materialist- humanist philosophy. masonry has been able for some time and with effective methods of propag

GNOSTIC CATECHISM

he workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania tem

GNOSTIC HANDBOOK

ies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 t

seven planes to the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic tree of life the kabbalah is a system of some controversy, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara

y, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara thiering and gershom scholem that the very image of the tree of life was derived from greek rather than archaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformat

cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah 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 attrib

h and non-jewish sources, they all tend to agree that the kabbalah had it roots in greek and hellenistic philosophy, gnosticism and alexandrian hermeticism, and furthermore, that it was only later adapted by judaic sources. an authority as respected as gershom scholem clearly suggests a strong greek influence, if not greek origin for the kabbalah. indeed he posits the key kabbalistic glyph of the tree of life as having obvious greek and gnostic origins. nag hammadi texts such as the secret book of john and the writings of the valentinian gnostic sect all elucidate a hierarchical structure which could be seen as a precursor to later kabbalistic glyphs and figures. if in turn we take our exploration further and give due consideration to the origins of greek philosophy and esotericism, an egy

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

know his home and begin to experience genuine spiritual growth and development. the law of correspondence by now you should have a sound working knowledge of the foundation stones of gnostic psychology. the next thing we should provide is a series of correlation charts. this way you can link what we have discussed about the mind with materials on the seven planes, worlds and later the kabbalistic tree of life. at first all these correlations may seem a bit contrived, but they are for a reason. the law of correspondence is one of the major philosophical premises of the gnostic system, it is based on the dictum of hermes as above, so below. even though the alpha event caused a rift between the worlds, the basic framework of the universe is still the same. while matter is certainly fallen, it

church has left its true love. this clearly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu system or in our terms the sacral centre. it is known as sweet smelling and is related to the sexual organs. the sweet smell refers to the ojas or

leasure or power. it also refers to the innate error of reproduction and the propogation of children. it also can be applied to the supposed christian churches who have no knowledge of the inner teachings and offer pithy morality and prejudice in the place of wisdom. the promise is the gift of the crown of life. that is returning to the treasury of light, reaching the crown at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower chakras. the characteristic of the city is that of being the capital city where the supreme court and p

clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced through agape of divine love, only by a pure desire to return to the treasury of ligh

stic, we have an outline of the formation of the universe as a mathematical sequence. valentinus outlined a meticulous system which charted the movement from divine depth, to the dyad of depth and silence, to the four principles, to the ogdoad and then onto the decad and dodecad. as time progressed the kabbalistic form of mysticism became codified and the resulting structure came to be called the tree of life. the tree of life being a geometrical progression from the point, to the line, to a triangle (two dimensions) and to a pyramid (three dimensions. it is the development of life in a geometrical form (fig 23. the story of its form begins with no-thing. this is the state beyond all comprehension, it can have no attributes or form. it is absence, since to be some-thing is to be defined. i

ic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progress

he mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear intelligence. astral. malkuth. kingdom, resplendent intelligence. the gnostic tradition and the tree of life as we will show later in more detail, the gnostics saw the development of the universe as an emanatory process. as the process of emanation expands, elements of degeneration manifest themselves. these elements of degeneration can be seen in many different ways, what we are really describing is the alpha event. after the error occurred, the emanation process continued, albeit, on a low

e elements of degeneration can be seen in many different ways, what we are really describing is the alpha event. after the error occurred, the emanation process continued, albeit, on a lower octave. there is the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are hierarchies of light and darkness- there are aeons and archons. the tree of life documents a model of the emanation process, below the dividing line of the abyss there is a mixture of light and darkness, emanations which are fallen but which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of l

GOLDEN DAWN RITUALS A

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

the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given ou

GOLDEN DAWN RITUALS C C1

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

t is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy i

GOLDEN DAWN RITUALS E

bow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six

GOLDEN DAWN RITUALS J

ciation aaetpio ah-ah-ay-tay-pay-ee-oh aapdoce ah-ah-pay-doh-kay adoeoet ah-doh-ay-oh-ay-tay anodoin ah-noh-doh-ee-noo alndvod ah-leh-noo-dah-voh-dah arinnap ah-ree-noo-nah-peh n phonetic pronunciation lsrahpm el-ess-rah-hay-pay-mee slgaiol ess-el-gah-ee-ol saiinou sah-ee-ee-noh-oo soniznt soh-nee-zoad-nay-tay laoaxrp lah-oh-ah-ex-ray-pay ligdisa el-ee-gah-dee-y-j sacred oath as it relates to the tree of life r. r. e t a. c. z e l a t o r a d e p t u s m i n o r obligation 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all

to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite t

GOLDEN DAWN RITUALS SADD

servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and compreh

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

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

GOLDEN DAWN RITUALS U1

convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty o

des of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the eas

GOLDEN DAWN RITUALS U4

exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsession, trance& death r

GOLDEN DAWN RITUALS Z1

gh whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and th

ght. it also signifies the atonement of error; the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged wit

hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the

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

GOLDEN DAWN RITUALS ZAM8

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

oyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesis, 4:22-4 graham hancock fingerprints of the gods 159 uncontaminated, pre-colombian tradition.6 it is therefore puzzling to find such similarities between these traditions and

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

as a church, and shortly thereafter the a:.a. style titles were dropped from public consideration along with the tell-tale aa in the initials qaa in favor of qblh, the qabalistic alchemist church. the qblh continued, however, to teach something closely akin to achad s vision of the a:.a. curriculum revised, based upon the new aeon qabalistic interpretation of the book of the law, and the restored tree of life following achad s point of departure from the arcane tradition. what kind of ideas are we talking about? the following quotations are gleaned from achad s very late private writings. if they are hard for the more orthodox to take, consider the rank and relative position in the a:.a. structure of charles stansfeld jones, or frater achad. in 1903 aleister crowley wrote his essay berashi

st nearly accommodates my own view. that they need to do this, and that they often fail in their efforts, is itself an indication that (a) the black lodge is opposed by something else, equally as strong, and (b) they are afraid of something we might find out- about them, about their opposition, about ourselves or all three. the story of our interaction with the ufonauts begins with the qabalistic tree of life, and the chakra system of the body. according to the primal occult and frequently secret and subversive view, the manifest universe emerges from an ultimate not-thing, a consciousness or beingness beyond words or expressions sometimes referred to as the unmanifest or the secret cipher of the ufonauts 59 limitless light. this unmanifest cannot be understood in the external sense, but c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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

ins forces, intelligent and non-intelligent, that are characteristic of that region. table iv is a summary of the major signposts of the thirty aethyrs. 139 140 141 142 143 144 145 146 147 148 the aethyrs and magical grades thou canst not travel on the path before thou hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with t

e enochian formula of mzkzb expresses the spiritual impulse which is cyclic and yet continuous. the special aspect of this formula addresses the intoxicating effects of truth on the magician. the letters of this formula touch on a special aspect of qabalistic doctrine. the emperor (m) and the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedby experiencedjudgement (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starry grains of g

es the existence of two 'egos' in man, the mortal or `personal' and the higher, the divine or' impersonal'calling the former "personality" and the latter "individuality" h.p. blavatsky, glossary to the key to theosophy the 21st aethyr is the aethyr of causation, asp. the word asp has the number 22, which is also the number for t-sa which means" the l ikeness within" and the number of paths on the tree of life. this the aethyr of the reincarnating ego. the three governors of asp are: khlirzpa keh-helee-rah-zod-pah toantom toh-ah-en-toh-em vixpalg veetz-pah leh-geh when you first enter asp you will notice an atmosphere similar to that in zaa. you will be totally alone with yoursel f. there wi ll be no colors, no sounds, and no forms. gradually, as you accustom yourself to this region you wil

encounter an init iation into the true meanings of crucifixion and sacrifice. the guide here is a sexually attractive male (sometimes, but not always, seen as the god horus) who will lead you to an imposing vault crowley's interpretat ion was an egypt ian scene complete with pyramids and egyptian deities. zen need not be seen this way. this aethyr is located near the path of the hanged man on the tree of life (i.e, just below geburah) and it is the hanged man that you must become in zen. the initiation in zen involves the disolution of 222 personality as a necessary preparation for an encounter with the individuality. sacrifice need not be a terrifying business nor even unpleasant. no one will hold a gun to your head and demand that you sacri fice yourself for others. your own desire will

ength, atu xi, which crowley renamed lust. the re are some arguments about atu xi( for example, many popular tarot cards use this position for justice and place strength in atu viii) but crowley, right or wrong, is at least consistent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon means "wicked" or "evil" and the word babalond means "harlot."enochian gematria equates babalon with toanta through the number 110. the word toanta means "lust" crowley thus considered the symbolism ideal for an earthy sexual description of the aethyr and indeed there is a strong feminine current in lea as well as a masculine current. you are advised to

gher order. you will see the cup of babalon (the enochian word for cup is talho which also has the gematric value of 48) or its equivalent in this aethyr. the governors of loe are: tapamal tah-pah-mal gedoons geh-doh-oh-ness ambriol ah-embeh-ree-oh-leh you are advised to carefully study the formula of ztztzt before attempting to enter loe. the 12th aethyr lies along the tarot path of cheth on the tree of life. this is the path of the chariot, and the aethyr shares in the characteristics of atu vii. crowley saw the cup of loe being held by a charioteer, an angel in golden armor, studded with sapphires and on the crest of his helmet was a crab. your vision will probably differ in details, but the central subject of this aethyr is the cup or sangreal, and if you travel through loe you will su

ve among the letters but do not even try to put your observations into words until after the meditation. as an example, meditate on the square of ror you will see that the square contains only three di fferent letters: r-moon in pisces o- justice in libra d- empress in spirit an overview will show you that as the empress connects the mascul ine, chokmah wi th the feminine, binah on the qabalistic tree of life (see figure 19 in enochian magic, so the letter d connects the masculine letter 0 with 257 the feminine letter r. a strong sense of justice pervades this square. it is interesting to note that the letter r, which occurs in al l four corners, is the let ter of the moon although the overall square is for the solar current (ror is the enochian word for the sun. thus the sun has the moon

GREY W G CONDENSATION OF KABBALAH

-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before th

wherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones

s clear light directly reflecting understanding and wisdom throughout the inner universe. the other spheres will change numbers but not natures, and the whole of creation will become a model of perpetual motion or 100%efficient energy. everlasting existence. our ideal immortality may be a very long way from us yet, but if individuals are to begin the process, then the sooner we start climbing the tree of life the better. it all begins by learning the primer of spiritual awareness consisting of the ten fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or

n fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themfirmly and deeply enough in yourmind and soul before you begin wondering what to do with them later. even einstein had to begin by counting 1, 2, 3, 4, and shakespeare by learning how

any path required, and successively more and more paths simultaneously, until in theory it should be possible to work them all together. such was the ambition of expert practitioners. the probability is many developed mental skills of surprising ability and adroitness. once wits are set working in productive patterns, it is surprising how far human intelligence can travel in inner directions. the tree of life is a positive pattern for those adopting it for their pursuit of its spiritual nourishment. the general method of pathworking was preceded by meditations and perhaps ritual procedures on the ten spheres until clear and concise ideas of each could easily be called into consciousness by means of their names alone. only when this could be done with speed and efficiency would a worker pro

became part of its purpose in relative recent times. originally the consultation of oracles had nothing to do with telling the future at all. it was intended as a means of enquiring what the will of god required humans to do. a clarification of consciousness in the puzzling or perplexing conditions of living. something to decide a course of action when humans were at their wits end. possibly the tree of life s increasing importance is duemore towesterngentile scholars who adopted and adorned it with so much of their thinking than to the hebrew inventors. at one time the tree-design was only an obscure item of hebrew occult philosophy which could be classed as heretical rather than orthodox. the bulk of early kabbalists were concerned with calculations and speculations about orders of spir

of early kabbalists were concerned with calculations and speculations about orders of spirits and astrological influences which they had inherited from assyrian and egyptian sources. this involved other celestial phenomena and everything related to early cosmic curiosity amongmankind. thewestern kabbalist has been concerned with what it does and how it works. if anyone should enquire what use the tree of life and kabbalism might be in our modern times, the simplest answer is that this study sets out a scheme whereby god comes down to man by powers and principles, and shows us how we may return to god by means of pursuits and practices. it is not any specific religion but amethod of arrangement and application. pure methodology which could be applied to whichever religious form of beliefs m

isintegrative end to it eventually. a few centuries back, this investigative instinct in western humans was called in certain christian circles the quest of the holy grail, or more properly sangreal, interpreted as bloodroyal. kings have a crown above their heads and a kingdom beneath their feet. such indeed are the symbols of the tree from top to bottom. our striving for the sangreal is what the tree of life should encourage us to try as a major motivation for living (a hebrew/english glossary continues on the page following the copyright notice) the end copyright jacobus g. swart, 74 twelfth street, parkmore, sandton 2196, south africa. this document is for personal use only. no part of this document may be reproduced or by any means electronic or mechanical, including photocopy, without

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

neous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, t

tal force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework 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 knowl

forces is one of the most perilous tasks an adept must undertake. within the initiatic framework 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 co

he 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 reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the s

, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dar

constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the magic circle. the r. r. et a. c. magic circle shown below is suitable to evoke any averse force from 9 this method was apparently rediscovered by "poke" runyon of the ordo templi astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the arc

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine light. the letters inscribed upon each large center-ray combine into i n r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller rays represent invocative nam

HELENA BLAVATSKY THE KEY TO THEOSOPHY

q. your claim is, then, that all the great religions are derived from theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors? a. precisely so. and we add that our theosophical society is the humble seed which, if watered and left to live, will finally produce the tree of knowledge of good and evil which is grafted on the tree of life eternal. for it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased mind, that men can hope to arrive at the truth. it is especially by finding out and noting their various points of agreement that we may achieve this result. for no sooner do we arrive-either by study, or by being taught by someone who kn

yes of the soul, begins a performance according to a program learnt and very often unconsciously composed by ourselves: the practical carrying out of correct beliefs or of illusions which have been created by ourselves. the methodist will be methodist, the muslim a muslim, at least for some time-in a perfect fool's paradise of each man's creation and making. these are the postmortem fruits of the tree of life. naturally, our belief or unbelief in the fact of conscious immortality is unable to influence the unconditioned reality of the fact itself, once that it exists; but the belief or unbelief in that immortality as the property of independent or separate entities, cannot fail to give color to that fact in its application to each of these entities. now do you begin to understand it? q. i

HINE PHIL ASPECTS OF EVOCATION

visualise an object so that other people can see it too. naturally i said nothing to deny or confirm this. of course, this is the sort of rumour one likes to hear about one.s organisation. but if you want people to think this sort of thing, you also have to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys

HINE P OVEN READY CHAOS

ook liber khaos/ the psychonomnicon, there appears to be much scope for new growths and experimentation within its loose structure. having reviewed the development of chaos magic, we can now turn to looking at its principles in greater depth. 14 phil hine principles of chaos magick whilst magical systems usually base themselves around a model or map of the spiritual/physical universe, such as the tree of life (which can sometimes described as a cosmic filofax, chaos magick is based on a very few core principles which generally underlie its approach to magick (they are not universal axioms however, so feel free to swap em around. 1. the avoidance of dogmatism. chaos magicians strive to avoid falling into dogmatism (unless expressing dogmatism is part of a temporary belief system they have e

at one, and like, nothing noticed- 18 phil hine at least nothing nasty appeared out of the woodwork- yet. metasystems there is a great tendency nowadays for people to try and create metasystems- that is, systems into which can be slotted anything and everything, and will explain, given time, everything worth explaining. so we see attempts to meld runes with tarot, put virtually anything on to the tree of life, and much theorising/woffle (delete as appropriate. there s nothing wrong with this- again, its often a useful exercise. it can also be fun, especially if you come up with a plausible explanation for something which is based on made-up or dodgy facts, and loads of people go hey wow, that s really amazing (a few years ago an occult author released a version of lovecraft s necronomicon

go. maddening isn t it? but sigilisation often seems to work like that. 35 oven-ready chaos belief- a key to magick one aspect of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with images culled from non-historical sources, such as invoking h.p lovecraft s cthulhu mythos beings, mapping the rocky horror show onto the tree of life, slamming through the astral void in an x-wing fighter, and channeling communications from gods that didn t exist five minutes ago. so you might see why using this sort of thing as a basis for serious magical work raises one or two eyebrows in some quarters. isn t after all, the lovecraft stuff fiction? what about linking in with inner planes contacts, traditions, etc- surely you can

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

re to try it. do you know of clef absolute de la science occulte le tarot des bohemiens ie plus ancien livre du monde a l'usage exclusive des inities par papus paris georges carre editeur 58 rue st andre-des-arts 1889 9 fr. i have just got it, but have not yet read it. it seems to be worth having' i the theory that the twenty-two tarot trumps corresponded to the twenty-two paths of the qabalistic tree of life was first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, w

INFERNAL UNION

lso known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in natu

INITIATION INTO HERMETICS

visit other spheres. he will manage this in the same manner by ascending straight as a dart from the earth, concentrating on the sphere his wishes to visit, and according to his will, being attracted by the sphere. as there does not exist any perception of time and space for his spirit, he can visit any sphere instantly, either alone or in the company of his leader. according to the quabbalistic tree of life, he will reach in turns, first the sphere of the moon, next the one of mercury, then that of venus, of the sun, mars, jupiter and finally the sphere of saturn. on all spheres he will meet the organisms living there, and he will learn to know all about their laws and secrets. if the magician has gone so far as to be able to visit the universe, that is the spheric planetary system of th

ISIS UNVEILED

[moducea the gk t' deep' wats. female active principle from the left aide "water ia bom from a transfomuition of the mystic tiian^ is foreshadowed the of tight. and from a vuid^kalion of creation of eve from adam'a left rib. the water is bom the earth" aays mmu adam ii the hicrocoam of the uacrocoam, i, tuca 78. and ii created in the image at the elohim "ye are bom of aditi from the wattf, in the tree of life wtlti to the triple 70u who are bom of the carth, hear ye all triad ia disposed in auch a mums that the my call" three male sephiroth are on the ri^t, the in thu water (or primeval chaos) the u ee female on the kft, and the four 'infinite' androgyne, which, with the uniting principles in the center. prom the eternal cauae. tonus the first abstract invisible dew fallmg bom the higher t

itself as a double principle of good and evil; for according to their views these two principles are immutable, and existed from all eternity, as they will ever continue to exist. this symbol accounts for the adoration by this [the ophite] sect of the serpent, as the savior, coiled around either the sacramental loaf, or a tan. as a unity, ennoia and oplus are the logoa; when separated, one is the tree of life (spiritual; the other, the tree of knowledge of good and evil. therefore we find ophis urging the first human couple the material production of ilda-baoth, but which owed its spiritual principle to sophia-achamoth to eat of the forbidden fruit, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are au symbols transplante

t, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are au symbols transplanted from the soil of india. the araaa- maram, the banyan tree, so sacied with the hindfls, since vishnu during one of his incarnations reposed under its mi^ty shade, and there taught humanity philosophy and sciences, is called the tree of knowledge and the tree of life. under the protective umbrage of this king of the forest, the gurus teach their pupils their first lessons on inuoortality and initiate them in the mysteries of life and death. the yam-aledi of the sacerdotal college are said, in the chaldaean tradition, to have tau^t the sons of men to become like one of them. to the present day foh>tcbou* who lives in his fia-maeyu, or temple of bud

one of them. to the present day foh>tcbou* who lives in his fia-maeyu, or temple of buddha, on the 74s. fok-tdiaa, utemll, in chinese; buddha'a htrd, or the teadier of tha doctriuei of buddhji fab. digitizecoy google a 4 isis unveilbd top of kuen-lun'$han* the great mountain, produces bis greatest religions miracles under a tree called in chinese sung-aling-shji, or the tree of knowledge and the tree of life, for ignorance is death, and knowledge alone gives immortality. this marvdoua display takes place every three years, when an immense concourse of chinese buddhists assemble in pilgrimage at the holy place. ilda-baoth, the 'son of darkness' and the creator of the material world, was made to inhabit the planet saturn, which identises him still further with the jewish jehovah, who was sa

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ith very few exceptions one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4

ing the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. further

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

reens, are the the irish harp. 181 colour-rulers in the emblazonry of the emerald isle. the presiding deity of the land of ierna, or of ireland, is the mythic woman born out of the fecundity of nature, or out of the great deep. this is the genius (with certain sinister, terrible aspects, marked out grandly in the oldforms) who is impaled or crucified in its real, hidden meaning-upon the stock, or tree of life, indicated by the irish harp. her hair, in the moment of agony, streams daphne-like, as when about to be transformed into the tree, behind her in the wind, and twines, in the mortal, mythical stress, into the seven strings of the magic irish harp, whose music is the music of the spheres, or of the rosicrucian, assumed penitential, visible world. these seven strings stand for the seven

r and purpose are, however, wholly misunderstood. not only is the worship of the serpent found everywhere, but it everywhere occupies an important station; and the farther back we go, the more universally it is found, and the more important it appears to have been considered. the destroyer or serpent of genesis is correctly the renovator or preserver. in genesis there is a tree of knowledge and a tree of life. here we have the origin of the ophites, or oriental emblematical serpent-worshippers, to account for whom, and for whose apparently absurd object of adoration, our antiquaries have been so uwich perplexed. they worshipped the saviour- regenerator under the strangest (but the sublimest) aspect in the world; but not the devil, or malific principle, in our perverse, mistaking ideas, and

oman with the lower parts twined as foliage, or as scrolls, into the body of the harp is properly a siren. this siren is the same as venus aphrodite, astarte, the sea-deity, or woman-deity, the dag, dagan, dagon, or idol of the syrians, tyrians, or phoenicians: hence her colour is green in the lona, ierne, or irish acceptation. the woman or virgin of the irish harp, who is impaled on the stock or tree of life the siren whose fatal singing means her mythic bhuddistic or buddhistic penance of existence the medusa whose insupportable beauty congeals in its terror the beholder to stone, according to the mythologists this magic being is translated from the sign of virgo in the heavens, and sent mythically to travel condemned the verdant line of beauty, or the cabalistic benedicta linea viridita

K AMBER THE BASICS OF MAGICK

rotection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think se

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayhem is that of the finnish assyriologist simo parpola, who has reconstructed the assyrian tree of life: in every circle of the tree of life there are both a god fs name and its according magical number (parpola 1998: 281.285. however, we can console ourselves that it was difficult to understand relationships between sumerian and akkadian gods already in their times. even in the most exact-to-be bilinguals, concepts about the beginning of the world among sumerians and akkadians differ (

d stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumerian nanna and akkadian sin are the moongod, utu or .ama. is the sungod without a

hem, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, jupiter, venus, saturn, mercury, mars, was later replaced by the moon, the sun, jupiter, venus, mercury, saturn, mars; saturn and mercury exchanged places (rochberg 1998: 90. in this artic

celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian tree of life (number 3 in cabala, which indeed is connected to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical text mul.apin, moon can be denot

e is the eldest son of the moongod, and brother of i.tar. in akkad, the astral goddess aya was considered to be the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as semitic .ama, warrior and god of justice with a cosmic importance, glord of heaven and earth h. the extent of .ama. fs popularity can be observed from the great number of people named after him

.riti dni-bi-ru- ara .amni drab-bu- kislimmi ulgam3- ebeti ullugal .aba i ulgal- adari ulkua de2-a- 23 the personified male aspect of venus as the morning star. southern arabia he was also worshipped, there uniting both the aspect of morning and evening star (leick 1998: 15. venus is the last of the three planets that also have numerical counterparts. d15 or simply 15. this number in the assyrian tree of life marks ebeauty f (6 in cabala. the most widespread appellation of venus is ddil-bat or muldil-bat, its meaning still unknown, but it could be worthwhile to note that a town of the same name existed (urudil-bat, and u3dil-bat, akkadian ma.takal is edaisy f (labat 1963: 43. there is no agreement as to how to read the signs. rochberg suggests it to be read dili-bat, reiner has proposed de

KNOWLEDGE LECTURE FIVE

se letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the 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 kn

roth 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 a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have

KNOWLEDGE LECTURE FOUR

te figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to th

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

KNOWLEDGE LECTURE ONE

. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold

KNOWLEDGE LECTURE THREE

squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of ti

KNOWLEDGE LECTURE TWO

necting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left

LAITMAN M BASIC CONCEPTS IN KABBALAH

reveals kabbalah and the light replaces the meaningless names. thus, one starts learning kabbalah from a secret until it becomes a reality. this corresponds to the creator s double and single concealments in the world assiya, to the revelation in the world yetzira, the attainment of love for the creator in the world beria, and to the merging in absolute love in the world atzilut. ari s book, the tree of life, was written to help people attain the creator consistently, painlessly, and with confidence. 90 c h a p t e r 1 2 c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s o f t h e w i s d o m o f k a b b a l a h there are three reasons for the concealment of kabbalah: there is no necessity, it is impossible, and it is the creator s personal secret. in every single detail in

LAITMAN M FROM CHAOS TO HARMONY

he rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the

perience until the final correction of the ego. however, it uses intimations and allegories to do so. it should be pointed out that even though the book of zohar was written before the people went into exile, it states that this book will be discovered only at the end of the exile. that is, its arrival will bring with it the end of the spiritual exile: because israel is destined to taste from the tree of life, which is this book of zohar, in which they will come out of the exile with mercy (the book of zohar, parashat naso, item 90. the zohar also writes that toward the end of a 6,000 year period allotted to the correction of the ego, the book will be revealed to all of humanity: when it is near the days of the messiah, even infants in the world are destined to find the secrets of the wisd

phase in the plan will be realized: the correction of all of humanity. thus, when the children of israel are complemented with the complete reason, the fountains of intelligence and knowledge shall flow beyond the borders of israel. they will water all the nations of the world, as it is written (isaiah 11, for the earth shall be full of the knowledge of the lord (baal hasulam, introduction to the tree of life, item 4. the return to the land of israel the return of the people of israel to the land of israel is predetermined in nature s plan. to understand it, we must understand the spiritual meaning of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they discovered a part of reality that is beyond

quilibrium with nature only through the wisdom of kabbalah. this is also why they emerged to disseminate it to the masses. they realized that this was the only way the people of israel and the whole world would come closer to redemption and deliverance from their adversities, as this matter of the redemption is the uppermost wholeness of attainment and knowledge (baal hasulam, introduction to the tree of life. israel s role 189 the gra (vilna gaon) wrote, redemption depends primarily on the study of kabbalah (even shlomo, chapter 11, item 3. rav kook explained similarly: the great spiritual questions that were previously solved only to the fine and the great, must now be solved, in various degrees, to the whole nation (eder hayekar ve ikvey hatzon. likewise, baal hasulam determined( introd

israel s role 189 the gra (vilna gaon) wrote, redemption depends primarily on the study of kabbalah (even shlomo, chapter 11, item 3. rav kook explained similarly: the great spiritual questions that were previously solved only to the fine and the great, must now be solved, in various degrees, to the whole nation (eder hayekar ve ikvey hatzon. likewise, baal hasulam determined( introduction to the tree of life) that only through the expansion of the wisdom of kabbalah in the masses will we obtain complete redemption. hence, he wrote, we are obliged to compose books, to hasten the circulation of the wisdom throughout the nation. but the kabbalists were met with opposition. not all orthodox leaders joined their call; some opposed it and tried to impede the dissemination of the kabbalah. this

nd knowledge. they confine themselves to the practical part of the torah, and do not wish to try to understand the wisdom of kabbalah. woe unto them, for with these acts they make poverty, ruin and robbery, looting, killings, and destruction exist in the world (zohar, tikkunim, tikkun 30. rabbi chaim vital, the ari s disciple and scribe, sorrowfully wrote about it in his introduction to the ari s tree of life: woe unto those people from the affront of the torah. undoubtedly, by engaging in the literal and in its stories alone, it wears its mourning clothes, and robes itself with a sack. and all the nations will say onto israel, what is thy beloved more than another beloved, what is your torah more than our torah. after all, your torah is worldly stories of trivia, too. there is no greater

LAITMAN M KABBALAH REVEALED

e s the good news: beginners, and even intermediate students, can do just fine with only a few of these terms. although they signify spiritual states, if you experience them within, you will also discover their correct names. kabbalah talks about desires and how to satisfy them. it has researched the human soul and its growth from its humble beginning as a spiritual seed to its culmination as the tree of life. once you get the gist of it, you ll learn the rest within your own heart. 40 kabbalah revealed s p r i n g boa r d fo r g row t h let s start where we ended the first chapter. we said that things could be great if we would only learn to use our egoism differently xto bond with others so as to form a single spiritual being. we even learned that there s a means for it xthe method of ka

eeds to be done to have a spirituality-supportive environment on personal, social, and international levels. t h e da r k b e fo r e t h e dawn the darkest time of night is right before the dawn. similarly, the writers of the book of zohar said, almost 2,000 years ago, that humanity s darkest time will come right before its spiritual awakening. for centuries, beginning with the ari, author of the tree of life, who lived in the 16th century, kabbalists have been writing that the time the zohar was referring to was the end of the 20th century. they called it the last generation. they did not mean that we would all perish in some apocalyptic, spectacular event. in kabbalah, a generation represents a spiritual state. the last generation is the last and highest state that can be reached. and ka

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

because in the state of the creator s concealment, those in the process of spiritual ascent feel the potential to advance against their reason, and this is the source of joy from their work- 360- attaining the worlds beyond rabbi yehuda ashlag used to tell the story of a great kabbalist of the last century, rabbi pinchas,from the village of korits. rabbi pinchas had no money even to buy ari s the tree of life, and was forced to teach children for half a year in order to earn the money needed to purchase this book. even though it may appear that our bodies are an obstruction to our spiritual ascent, it only seems this way because we are not aware of the functions that the creator assigned to them. as rabbi yehuda ashlag said "our body is like an anker (a part in a watch; even though the ank

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

t there are only incarnations here, as each item does not rest for a moment but incarnates on the wheel of transformation of the form losing nothing of its essence on its way, as physicists have shown--baal hasulam, the peace you can deduce about the wisdom of truth, which contains all the secular teachings within it, which are its seven little daughters--baal hasulam introduction to the book the tree of life, item 4 as one cannot sustain one s body without some knowledge of the corporeal arrangements of nature just so one s soul has no viability in the next world, except by acquiring some knowledge of the arrangements of the nature of the systems of the spiritual worlds. one reincarnates until one is granted the attainment of the wisdom of truth through and through--baal hasulam from my f

LAITMAN M THE KABBALAH EXPERIENCE

he creation of the worlds, the partzufim and the sefirot, the concatenation of the degrees of the concealment of the creator. that part is crucial to the understanding of the system of creation and its activity. it is studied in the following order: preface to the wisdom of the kabbalah, the study of the ten sefirot, selected sections of the zohar (idra raba, idra zuta, safra de tzni uta) and the tree of life. this material must be studied systematically, regardless of your inner state. 2. the ascent of the soul through the degrees of the spiritual worlds from below upward. man must read and reread freely the parts that are of most interest. these are studied through the articles and the letters. they were not written in the same language as the study of the ten sefirot, but in the languag

choose to advance? that is an individual choice. kabbalah shows you nothing beforehand, while other teachings may present some magical hints and enticements. the ultimate choice will depend on the degree of the development of the soul of each person. if it has developed to the point of needing actual correction, that person will choose kabbalah. q: i recommend that you read the book, dao and the tree of life by eric yudlev. in it, the author analyzes all the eastern teachings and how they relate to kabbalah. a: in order to compare two things you need to know both. perhaps the author knows the system of the dao, and, like researchers of other teachings, has come to far-fetched assumptions. however, those are not the result of the revelation of the light of the creator, because attainment m

said in the zohar that before the coming of the messiah, everyone will learn kabbalah. on the other hand, the talmud says that the face of the generation will be as the face of the dog, meaning that everyone will be out for himself. how is it possible to reconcile those two arguments? in order for the messiah to come, must everyone study kabbalah? a: baal hasulam writes in his introduction to the tree of life that at the end of time, everyone will abandon kabbalah because they will no longer be able to trade with it as in the market, because there will be t h e k a b b a l a h e x p e r i e n c e 350 no buyers. people will abandon it because they will realize that it cannot give them anything: it cannot fill them with pleasure, cannot grant them respect in the eyes of others, or control ov

to the spiritual world but not back to ours. it means attaining lishma, the intention for the sake of the creator, and consequently, complete unity with him, like a fetus inside its mother s womb, hence being filled with such a sensation, we certainly realize we are there. t h e t r e e o f l i f e a n d t h e i n n e r r e f l e c t i o n q: could you please explain the titles of two books: the tree of life and the inner reflection? does the tree of life mean life in its general sense organic life, the force giving and supporting life, or life as being opposed to death, as not being? how can one briefly characterize the process of the inner reflection? what or who is the object of this reflection (watching, observing, contemplating? a: the tree of life means the correction of altruistic

LAITMAN M THE PATH OF KABBALAH

tures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the number of people permitted to write. there are only three kabbalists who attained the final degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari, author of the tree of life, and rabbi yehuda ashlag, author of the sulam commentary on the zohar and the study of the ten sefirot. these books were all written after their authors ascended to the degree of the creator in every property and capability. when one acquires the attributes of the creator, one becomes free. such a person is not limited in any way, but is above everything. kabbalah rarely mentions one

e worlds were created. these were filled with all the creatures and all were filled with the delights that they received from the creator. t h e pa t h o f k a b b a l a h 152 if so, then why did the creator also create from his essence all the worlds down to this world, and lower the creature down to our low degree? the ari (rabbi yitzchak luria) answers this question in his book, etz chaim (the tree of life "in order to reveal the perfection of his deeds" however, the creation of the worlds and the descent of the creatures reveal instead the imperfection of the works of the creator! but the answer is: this was done in order that the creatures would perfect themselves, that they would reach the degree of the creator on their own, which is the only perfection. hence, the creator created th

world are such that only the zohar and the books of the ari, with the commentaries of baal hasulam (rabbi yehuda ashlag) and his own books, can help us enter the spiritual world. the commentary of rabbi ashlag is called the sulam (ladder) commentary because when one studies the book of zohar, one ascends spiritually from below as if on a ladder. the commentary that rabbi ashlag wrote on the ari s tree of life is called the study of the ten sefirot. in addition, rabbi ashlag wrote a great number of complementary books, including matan torah (the giving of the torah, the book of introductions, beit shaar hakavanot (gatehouse of intentions, and others. i recommend studying kabbalah only according to the books of this great kabbalist, because they are written in a simple and clear language, an

d years. what does kabbalah has to say about it? a: kabbalah does not say otherwise. i have written in my book (interview with the future) about global warming and cooling periods that lasted thirty million years each, and baal hasulam did the same in his essay the solution. q: how does kabbalah relate to the big bang theory? a: in the 16th century, the great kabbalist, the holy ari, wrote in the tree of life: behold, that before the emanations were emanated and the creatures were created, the upper simple light had filled the whole t h e pa t h o f k a b b a l a h 314 existence. and there was no vacancy, such as an empty atmosphere, a hollow, or a pit, but all was filled with simple, boundless light. thus, the big bang theory was known to kabbalists long before the astrophysicists learned

t h e pa t h o f k a b b a l a h 324 the property of the creator, water, altruism, and the attribute of bestowal. the middle line is what one must create in order to choose life. this means that one must take the exact amount of water, and water the earth in such a way that the two lines will complement one another and create something new. the combination of these two properties will produce the tree of life. a spiritual individual feels the entire creation and lives in all the worlds simultaneously, eternally and happily. such a person identifies with his or her eternal soul, not with a transient body, considering the self as the soul, and the body as mere clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occ

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

lowers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned

the golden dawn also looked to other planes of existence, usually referred to as astral planes. these planes are inhabited by entities other than human beings who were called secret chiefs. mathers himself claimed to have contacted the secret chiefs in 1892. the hermetic order of the golden dawn adopted a cabalistic initiation system wherein each grade was given a numerical symbol related to the tree of life. it is divided into the first order, with four levels for neophytes and beginners; the second order, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired competence in magical works, such as invocation, evocation, crystal-reading, making sy

LIBER 777

only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with

d be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large tabl

this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences 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 ai

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

irothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and

in living qabalah (first edition) gives a much fuller version of this column, although some of his attributions are questionable. line 8: anhalonium lewinii (the peyote cactus, source of mescaline) is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m proba

edition of agrippa s opera. crowley, possibly because he was working from a corrupted copy, stated that none were given for winter; although the names he gave for the sun and moon in autumn were those referred to winter by pseudo-abano. 17 probably in his oedipus gyptiacus. it is this book (late 17th century) which as far as i am aware contains the earliest known appearance of the version of the tree of life used by the g.d. and crowley, and in fact most modern western occultists (the version printed by kircher is not proportioned to a 60 mesh as the modern version is; stirling in the canon argues that kircher s figure is rather proportioned so a vesica can be inscribed in it, the points in kether and malkuth, and the sides touching the left and right pillars. other tree of life arrangeme

LIBER ALEPH

o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if thy wilt live wisely, learn that thou must establish this relation of balance with every thing soever, not omitting one. for there is nothing so alien from thy nature that it may not be brought into harmonious relation therewith; and thy stature of manhood waxeth great even as thou comest to the perfection of this art

n. t the book of wisdom or folly 207 zy de sapientia et stultitia (of wisdom and folly) my son, in this the colophon of my epistle will i recall the title and superscription thereof; that is, the book of wisdom or folly. i proclaim blessing and worship to nuith our lady and her lord hadith, for the miracle of the anatomy of the child ra-hoor-khuit, as it is shewn in the design minutum mundum, the tree of life. for though wisdom be the second emanation of his essence, there is a path to separate and to join them, the reference thereof being aleph, that is one indeed, but also an hundred and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also the number of aum, which is amoun, and the root-sound of omne, or

LIBER COLLEGII SANCTI

e shall pass examinations in liber hhh. 5. beside all this, he shall apply himself to work for the a a upon his own responsibility. let him be mindful that the word zelator is no idle term; but that a certain zeal will be inflamed within him, why he knoweth not. 6. when authority confers the grade, he shall rejoice therein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a an

h. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic cup, according to the instruction in liber a

LIBER DCCCLX JOHN ST

bling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk to the bottom; how limpid, how lucid is its glimmer. only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous, the dew of immortality. john st. john 115 many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.00. the pose over. on this second sitting, practically no though

LIBER LVII

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers .introduction. to his translation of th

triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the sc

sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a f

for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yorke] 32 i.e, the three volumes of crowley.s collected works. t.s. 24 liber lviii tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of t

gument is an argument in a circle .only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a ba

ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the special danger of hinayana buddhism. 480. tylyl, the demon-queen of malkuth. 666. last of the mystic numbers of the sun. twrc, the spirit of sol. also tc wmmo, ommo sa

we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave nothing undisturbed; he is the anarchist of philosophy. he refuses to acquisesce in merely formal proofs of the excellence of things .he doeth all things well .were the world understood ye would see it was good .whatever is, is right. and so on. to him

understanding will be found expressed in liber 418 (episode of chaos and his daughter) and liber legis (i. 28-30. but it must never be forgotten that everyone must begin at the beginning. and in the beginning the aspirant is a rebel, even though he feel himself to be that most dangerous type of rebel, a king dethroned* hence he will worship any number which seems to him to promise to overturn the tree of life. he will even deny and blaspheme the one.whom, after all, it is his ambition to be.because of its simplicity and aloofness. he is tempted to .curse god and die. atheists are of three kinds. 1. the mere stupid man (often he is very clever, as bolingbroke, bradlaugh and foote were clever. he has found out one of the minor arcana, and hugs it and despises those who see more than himself

LIBER LXVII THE SWORD OF SONG

es they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought much, experienced much, yet would rather die than avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since

49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic .middle pillar. of the .tree of life. an imaginary lady to whom sairey gamp in dickens .martin chuzzlewit. used to appeal. vide the daily papers of june-july 1901. cf. macbeth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi!

vable though not infinite power. the buddhists admit the existence of maha-brahma, but his power and knowledge are limited; and his agelong day must end. i find evidence everywhere, even in our garbled and mutilated version of the hebrew scriptures, that jehovah.s power was limited in all sorts of ways. at the fall, for instance, tetragrammaton elohim has to summon his angels hastily to guard the tree of life, lest he should be proved a liar. for had it occurred to adam to eat of that tree before their transgression was discovered, or had the serpent been aware of its properties, adam would indeed have lived and not died. so that a mere accident saved the remnants of the already besmirched reputation of the hebrew tribal fetich. 1 an expression they carefully avoid using. a.c. 2 i retain t

LIBER LXXVIII

shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before [note that one cannot tell at what part of the divination the present time occurs. usually op. 1 seems to indicate the past history of the question; but not always so. experience will teach. sometimes a new curr

to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator base

LIBER O

ick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real and imaginary. xl. 30 precious stones. xli. 33 magical weapons. xlii. 31 perfumes. xlv. 32 magical powers [western mysticism. liv. 61 the letters of the name

LIBER THISHARB

life has hitherto been guided by those false notions. therefore on giving them up, one has no standard of control of thought or action; and, until the truth is born, one can move only by virtue of one fs momentum. it is jumping off [note added in mtp publication of liber 913] 2 liber bracyt vel via memoria 4. it is even said that in certain circumstances it is possible to fall altogether from the tree of life, and to attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactor

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

ot share. for wheat, one should use another plant genome, and for lions, one could use any sequenced mammalian genome. by extending the study of dna homology from so-called higher organisms (plants and animals) to so-called lower organisms (sponges, fungi, and bacteria, for example, and thus going deeply back in time on the evolutionary scale, scientists have been able to build what is called the tree of life (figure 3.3. this tree looks exactly like a classical evolutionary tree with points of divergence and branches. what is special about this tree, however, is that it retraces the history of all life on earth. thousands of biologists have sequenced tens of thousands of dna segments to arrive at this result. the tree shows that life consists of three big domains: the eukarya, whose dna i

myths is composed of what we call in everyday language germs. the archaea are more exotic. many of them live in environments that we consider inhospitable, such as boiling water in volcanic fumaroles; near-freezing water such as that found near the arctic and antarctic regions; very salty water, as in the dead sea; or under enormous pressures, such as those found at the deep bottom of oceans. the tree of life shows that all life-forms are descended from a population of organisms (in all likelihood, they were single celled) that lived when dnabased life appeared, about 3.5 billion years ago (see chapter 5. this age for the appearance of life is supported by the fossil record that has kept traces of microorganisms that old. thus, all life evolved and diversified from the last universal commo

n of organisms (in all likelihood, they were single celled) that lived when dnabased life appeared, about 3.5 billion years ago (see chapter 5. this age for the appearance of life is supported by the fossil record that has kept traces of microorganisms that old. thus, all life evolved and diversified from the last universal common ancestor (luca) located at the root of the tree. intriguingly, the tree of life also shows that eukarya (including humans) are figure 3.3 the universal tree of life showing the three domains of life: the bacteria, the archaea, and the eukarya. the luca (last universal common ancestor, the ancestor of all dna-based life on earth, is located at the root of the tree. animals, plants, and fungi are all eukarya. the branch containing humans is not shown at this scale

. it derives from the main branch that contains all animals. creationist purpose and irreducible complexity rebutted 67 more closely related to archaea than they are to bacteria. further, the luca itself must have evolved from simpler organisms that appeared from noncellular structures, right at the dawn of life. we discuss in chapter 5 what the ancestor of the luca may have been. in summary, the tree of life allows us to establish evolutionary relationships in time among species alive today. dna sequencing offers yet finer evolutionary information. by looking at subtle base-pair differences that exist in different populations of the same species (for instance, trout that live in montana vs. trout that live in california, it is possible to determine which population appeared before another

ut that live in montana vs. trout that live in california, it is possible to determine which population appeared before another. therefore, it is possible to establish genealogies (phylogenetic trees, really) within a given species and decide which population evolved first. fascinatingly, this principle applies to human populations, as well, as we discuss in the next chapter. needless to say, the tree of life and evolutionary divergences revealed by dna sequences are anathema to creationists and id believers alike because they represent the ultimate in evolutionary thinking. but in the end, the onus is on creationists and id supporters to prove that the tree of life is a figment of the imagination of thousands of scientists. they should also tell us where, if not from evolution, dna homolo

marized in figure 5.6. once simple dna organisms appeared, life as we know it today was on its way. evolution continued its course by acting through mutation, natural selection, and genetic drift to finally lead to the enormous genetic diversity of extant life. but this is a long story that unfolded in the past 3.5 billion years of the evolution of the dna world on earth. this is the story of the tree of life shown in chapter 3. what happened during the first billion years of existence of the tree of life, a time during which complex eukarya appeared, is recounted in chapter 6. to summarize, we have shown how random chemistry, coupled with natural selection, explains many aspects of the origin of life on earth. solid laboratory data support the scenario we describe above, but scientists ag

ite examples. there is a good reason for this: the functioning of ribosomes is very well understood, and so are their detailed structure and evolutionary past. this is because the sequences of ribosomal rna molecules from thousands of different and evolutionarily divergent organisms are known. in fact, these are the sequences that were first used (before dna sequencing was available) to build the tree of life as described in chapter 3. we know very well that these complicated ribosomal structures are not irreducibly complex because at least one-third of their proteins can be eliminated by mutation without causing any lethal harm to the mutant cells. this proves that ribosomes are not whole modules that were holistically designed, in which case removing just one element would destroy the wh

y diverse: they have had about 3.5 billion years to evolve and branch out in innumerable directions. 145 the prokaryotic luca and its evolution the last universal common ancestor of all life on earth, or luca, should be thought of as a group of dna-containing microorganisms that lived a little more than 3.5 billion years ago and from which all present-day life is derived (see the depiction of the tree of life in figure 3.3. we do not know with any kind of certainty what luca might have been like, other than it must have been single celled and have lived in the total absence of oxygen gas, which was not yet present in the atmosphere. phylogenetic trees suggest that luca might have been a sulfur metabolizer. although no microbial fossils that old have been discovered, some rock formations of

MACNULTY W KIRK KABBALAH AND FREEMASONRY

moment, i would like to suggest that this is not simply an architectural picture. rather it is fundamentally a kabbalistic diagram. why? because in spite of what seems to be an ordinary structure, this is a picture of a staircase between two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring again to figure 1, we can see that in the 1740s a second masonic body called the "antient grand lodge" was beginning to form in london. as is the case with the premier grand lodge, we know very little of the origin of the antients. the most generally accepted theory is that the antient

ritten records of the lodge of reconciliation, it is generally agreed that what is known today as the "emulation working" preserves the conclusions of that lodge probably as well as any of the several rituals that are in current use. it is that masonic working that we will consider in a kabbalistic context. i propose to relate freemasonry to kabbalah by relating the various masonic symbols to the tree of life. however, before writing openly about masonic symbols it seems appropriate to say a little bit on the subject of one of the commonly held views about freemasonry. it is commonly held that masons are compulsively secretive about things masonic. in view of that widely held belief, it may seem strange that a mason should write about masonic symbolism in a publication for public consumpti

fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the ionic column in the middle, strength to the doric column on the left, and beauty to the corinthian column on the right.42 the three pillars, like the tree of life, speak of a universe in which expansive and constraining forces are held in balance by a coordinating agency. in masonic terms this idea is called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "element

e represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the spirit, and the glory, as we have seen, represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of m

verse and human beings are structured using the same principles (both having been made "in the image of god, and that in the course of events there is always a correspondence between activity in the greater and lesser worlds. this is a necessary consequence of the principle of "oneness" we have seen that in the hermetica "as above, so below" sums up this idea; and it was treated in figure 10. the tree of life with masonic symbols. great detail in england in the early 17th century by robert fludd in his history of the two worlds.48 now, in the macrocosm the ionic, corinthian, and doric columns represent the "rule of three" what about the microcosm? the ladder extends from the scripture open on the pedestal to the glory which represents the deity; and in the masonic symbolism it is said to b

llustration from the french exposure. it is our old friend, the ladder between two opposite verticals, two of which (the lines) relate to active and passive functions while the third, the ladder, reaches to the heavens and provides the means. by which we hope to arrive there."49taken together the ladder and the point-within-a-circle-bounded-by-two-parallel- lines are an abbreviated version of the tree of life, and they represent the human individual, made. in the image of god" according to the same principles on which the universe is based. the ladder, which i think is a representation of individual consciousness, has "three principal rounds" or levels, represented by faith, hope and charity, which correspond to the three lower levels of the four-level universe we observed earlier. both th

pa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing board gives an overview of western metaphysics and of the objectives of masonry. the idiom in which masonry's teaching is communicated in the ritual is the building of king solomon's temple; and our the key to interpreting masonic symbolism will be to remember that in one of the volumes of the sacred law we are told that. ye are the temple" masonic labor is in

he path between hod and nezah represents the threshold of ordinary consciousness, and i have indicated that it represents also the door of the lodge. that is the door on which the candidate knocks when he joins the order; and it is the material which he will find beyond this door, in the realm of his own unconscious, that he promises to keep secret. kabbalistically, the great lower figure 11. the tree of life with masonic symbols of the first degree. triad of hod, nezah and malkhut represents the level of consciousness ordinarily experienced by most human beings, and that is where most of the apprentice's labor is accomplished. there is not much in the way of elevated consciousness involved in the first degree; but if he practices what he is taught, the newly made mason will become awake t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

y, airy water which must be raised through the three grand centers symbolized by the ladder with three rungs and the sunburst flowers mentioned in the description of the hindu painting. it must also pass upward by means of the ladder of seven rungs-the seven plexuses proximate to the spine. the nine segments of the sacrum and coccyx are pierced by ten foramina, through which pass the roots of the tree of life. nine is the sacred number of man, and in the symbolism of the sacrum and coccyx a great mystery is concealed. that part of the body from the kidneys downward was termed by the early qabbalists the land of egypt into which the children of israel were taken during the captivity. out of egypt, moses (the illuminated mind, as his name implies) led the tribes of israel (the twelve faculti

et doctrine itself. children's fairy stories abound with descriptions of symbolic monsters, for nearly all such tales are based upon the ancient mystic folklore. click to enlarge the ur us. from kircher's oedipus gyptiacus. the spinal cord was symbolized by a snake, and the serpent coiled upon the foreheads of the egyptian initiates represented the divine fire which had crawled serpentlike up the tree of life. click to enlarge good and evil contending for the universal egg. from maurice's indian antiquities. both mithras, the persian redeemer, and serapis, the egyptian god of the earth, are symbolized by serpents coiled about their bodies. this remarkable drawing shows the good and evil principles of persia--ahura-mazda and ahriman--contending for the egg of the earth, which each trying to

amous cedars of lebanon, cut down for the building of king solomon's temple, were really illumined, initiated sages. the mystic knows that the true supports of god's glorious house were not the logs subject to decay but the immortal and imperishable intellects of the tree hierophants. trees are repeatedly mentioned in the old and new testaments, and in the scriptures of various pagan nations. the tree of life and the tree of the knowledge of good and evil mentioned in genesis, the burning bush in which the angel appeared to moses, the famous vine and fig tree of the new testament, the grove of olives in the garden of gethsemane where jesus went to pray, and the miraculous tree of revelation, which bore twelve manners of fruit and whose leaves were for the healing of the nations, all bear w

the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting in meditation beneath the spreading branches of mighty trees. many of the great sages and saviors carried wands, rods, or staves cut from the wood of sacred trees, as the rods of moses and aaron; gungnir--the spear of odin--cut from the tree of life; and the consecrated rod of hermes, around which the fighting serpents entwined themselves. the numerous uses which the ancients made of the tree and its products are factors in its symbolism. its worship was, to a certain degree, based upon its usefulness. of this j. p. lundy writes "trees occupy such an important place in the economy of nature by way of attracting and retaining mois

olize christ. they believed that ultimately christianity would grow up like a mighty oak and overshadow all other faiths of mankind. because it annually discards its foliage, the tree was also looked upon as an appropriate emblem of resurrection and reincarnation, for though apparently dying each fall it blossomed forth again with renewed verdure each ensuing spring. under the appellations of the tree of life and the tree of the knowledge of good and evil is concealed the great arcanum of antiquity--the mystery of equilibrium. the tree of life represents the spiritual point of balance--the secret of immortality. the tree of the knowledge of good and evil, as its name implies, represents polarity, or unbalance--the secret of mortality. the qabbalists reveal this by assigning the central col

ge of good and evil is concealed the great arcanum of antiquity--the mystery of equilibrium. the tree of life represents the spiritual point of balance--the secret of immortality. the tree of the knowledge of good and evil, as its name implies, represents polarity, or unbalance--the secret of mortality. the qabbalists reveal this by assigning the central column of their sephirothic diagram to the tree of life and the two side branches to the tree of the knowledge of good and evil "unbalanced forces perish in the void" declares the secret work, and all is made known. the apple represents the knowledge of the procreative processes, by the awakening of which the material universe was established. the allegory of adam and eve in the garden of eden is a cosmic myth, revealing the methods of uni

ccepted for so many centuries by an unthinking world, is preposterous, but the creative mystery of which it is the symbol is one of nature's profoundest verities. the ophites (serpent worshipers) revered the edenic snake because it was the cause of individual existence. though humanity is still wandering in a world of good and evil, it will ultimately attain completion and eat of the fruit of the tree of life growing in the midst of the illusionary garden of worldly things. thus the tree of life is also the appointed symbol of the mysteries, and by partaking of its fruit man attains immortality. the oak, the pine, the ash, the cypress, and the palm are the five trees of greatest symbolic importance. the father god of the mysteries was often worshiped under the form of an oak; the savior go

of god, man, and the universe. because of the idolatry of the israelites, moses deemed the people unworthy to receive the sapphire tables; hence he destroyed them, that the mysteries of jehovah should not be violated. for the original set moses substituted two tablets of rough stone into the surface of which he had cut ten ancient letters. while the former tables--partaking of the divinity of the tree of life--blazed forth eternal verities, the latter--partaking of the nature of the tree of good and evil--revealed only temporal truths. thus the ancient tradition of israel returned again to heaven, leaving only its shadow with the children of the twelve tribes. one of the two tables of stone delivered by the lawgiver to his followers stood for the oral, the other for the written traditions

MASTERING WITCHCRAFT

or quickbeam. in europe this is known as a rowan or mountain ash. witch lore holds its wood to be most powerful in matters of countermagic, and it is traditionally the wood from which the stake for dispatching vampires was made. the world tree of teutonic legend, yggdrasil, is considered by some authorities to have been the rowan, which ties in with the cabalistic notion of its being the original tree of life. traditionally, the alraun was a device used by warlocks rather than witches. the time of year for its composition differs in no way from the mandragore. you must first seek out your rowan tree, and on the night of the waxing moon, draw a circle around it deosil with your athame, declaring your intention to compose an alraun in hertha's name. having done this, water the tree for a ful

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediate

ate; thou who hast created all things by thine agency, in whose presence are the living creatures, of which four are marvellously volatile, which have six wings, and who incessantly cry aloud: qadosch, qadosch, qadosch, adonai elohim tzabaoth, heaven and earth are full of thy glory; o lord god, thou who hast expelled adam from the terrestrial paradise, and who hast placed the kerubim to guard the tree of life, thou art the lord who alone doest wonders; show forth i pray thee thy great mercy, by the holy city of jerusalem, by thy wonderful name of four letters which are yod, he, vau, he, and by thy holy and admirable name, give unto me the power and virtue to enable me to accomplish this experiment, and to come unto the desired end of this operation; through thee who art life, and unto whom

MEANING OF MASONRY

s neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the same man he was before he gained a glimpse of the hidden mysteries of life. and as the angel stood with a flaming sword at the entrance of eden to guard the way to the tree of life, so will the man whose initiation is not a conventional one find himself threatened at the door of the higher knowledge by opposing invisible forces if he rashly rushes forward in a state of moral unfitness into the deep secrets of the centre. better remain ignorant than embark upon this unknown sea unwisely and without being properly prepared and in possession of the proper passports

rs. the fact that a candidate is not admitted within the lodge-portals without certain assurances, safeguards and tests, and that even then he is menaced by the sword of the i.g, is an indication that peril to the mental and spiritual organism is recognized as attending the presumptuous engaging in the things with which initiation deals. as the flaming sword is described as keeping the way to the tree of life from those as yet unfitted to approach it, so does the secret law of the spirit still avenge itself upon those who are unqualified to participate in the knowledge of its mysteries. hence the commandment" thou shalt not take the name of the lord thy god in vain" that is by invoking divine energy for unworthy or vain purposes. here, and upon the general subject of the signs, tokens and

MICHAEL FORD WITCHMOON

ine, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the same as the ab

to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a h

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

humanaspect in favor of the alien, done to create a subliminal affiliation. when it is said that eve was made from the rib of adam while he slept, the reference isagain to genetics and bioengineering.being naked ultimately meant that the members of the hybrid adamic servantrace would be strictly forbidden to partake of something now referred to as the treeof the knowledge of good and evil or the tree of life. these were other crypticeuphemisms for the knowledge of biology and genetics.the dna was always likened to a tree with 22 branches, or later, in esoteric lore, pathways.the knowledge of genetic science was symbolized by possession of a straight staff with aserpent motif. this is the reason why even today, the medical profession uses the hermeticcaduceus. there is nothing esoteric abo

ppendix b: book abstracts abel kept the flocks (pastoral)cain builder of the first city (architecture)tubel cain the metallurgist (technology)jabal erected tents and kept cattle (agriculture)jubal made musical instruments (art and culture)more than one godand the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever (gen-esis 3:22)come let us go down, and there confound their language (genesis 11: 7)woe unto us! who shall deliver us out of the land of these almighty gods? these are the gods that smote the egyptians with all manner of plagues in the wilderness (samuel 4:8)and the king said to her, be not afraid: for what sawest thou? and the woman said unto saul, i saw g

MICHAEL W FORD THE VAMPIRE GATE

lippoth is indeed inherent of the concept of the black flame, or gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the process of becoming like samael and lilith. the qlippoth and tree of death (da ath) is the pathway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sabbat is sometimes sexual, where the sorcerer may shape shift and communicate

MICHAEL WYNN THE SOUL TRAVELERS

he 5 elements, they are called spirits and intelligences if they are associated with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are

being joined with, and having conscious control of, both of your guardian spirits is often symbolized by the colors white and black in close proximity. the 2 pillars, checkerboard patterns, and similar arrangements represent the perfect spiritual being, humanity deified. the 2 trees from the garden of eden represent the celestial sephiroth and the infernal (averse) sephiroth, in the east lies the tree of life, and in the west lies the tree of knowledge. in replacement of white and black, union of the angelic and the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the w

MORALS AND DOGMA

stan, the brazen serpent of the wilderness, became naturalized among the hebrews as a token of healing power "be ye" said christ "wise as serpents, and harmless as doves" the serpent was as often a symbol of malevolence and enmity. it appears among the emblems of siva-roudra, the power of desolation and death: it is the bane of a pytus, idom, archemorus, and philoctetes: it gnaws the roots of the tree of life in the eddas, and bites the heel of unfortunate eurydice. in hebrew writers it is generally a type of evil; and is particularly so in the indian and persian mythologies. when the sea is churned by mount mandar rotating within the coils of the cosmical serpent vasouki, to produce the amrita or water of immortality, the serpent vomits a hideous poison, which spreads through and infects

he divine nature. in this alone consists the _right_ of deity to enact them; and thus only do we attain the certainty in faith that the universe is one harmony. to believe in the reason of god, and in the god of reason, is to make atheism impossible. it is the idolaters who have made the atheists. analogy gives the sage all the forces of nature. it is the key of the grand arcanum, the root of the tree of life, the science of good and evil. the absolute, is reason. reason is, by means of itself. it is because it is, and not because we suppose it. it is, where nothing _exists; but nothing could possibly exist without it. reason is necessity, law, the rule of all liberty, and the direction of every initiative. if god is, he is by reason. the conception of an absolute deity, outside of, or ind

ll then no longer have power over you; you will, so to say, be no longer a dweller on the earth; but after certain periods you will give back to it a body which is its own, to take in its stead one altogether spiritual. matter is then deemed to be dead to the world "therefore it must be re-vivified, and made to be born again from its ashes, which you will effect by virtue of the vegetation of the tree of life, represented to us by the branch of acacia. whoever shall learn to comprehend and execute this great work, will know great things, say the sages of the work; but whenever you depart from the centre of the square and the compass you will no longer be able to work with success "another jewel is necessary for you, and in certain undertakings cannot be dispensed with. it is what is termed

the secret of the occult sciences is that of nature itself, the secret of the generation of the angels and worlds, that of the omnipotence of god"_ye shall be like the elohim, knowing good and evil" had the serpent of genesis said, and the tree of knowledge became the tree of death. for six thousand years the martyrs of knowledge toil and die at the foot of this tree, that it may again become the tree of life. the absolute sought for unsuccessfully by the insensate and found by the sages, is the truth, the reality, and the reason of the universal equilibrium! equilibrium is the harmony that results from the analogy of contraries. until now, humanity has been endeavoring to stand on one foot; sometimes on one, sometimes on the other. civilizations have risen and perished, either by the anar

MOTTA MARCELO THE COMMENTARIES OF AL

as, in the trumps viii and xi, leo and libra do about virgo. this last revelation makes our tarot attributions sublimely, perfectly, flawlessly symmetrical. the fact of its so doing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot 'all these old letters of my book are aright: in the tree of life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between bi

ons only in terms of such things as sugar. thus 'sweet' means 'the quality ascribed by our taste to honey, sugar, etc 'white' is 'what champaks, zinc oxide, sugar, etc, report to our eyesight; and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications 'knowledge' is therefore not a 'thing-in-itself; it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine- days' wonder of 'the earth r

hile it exists as such, is consequently sub judice, at the best. what then may we understand by this verse, with its capital k for 'knowledge? what is it, and how shall it "go aright? the key is in the word "go. it cannot 'be, as we have seen above; it is the fundamental error of the 'black brothers' in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuit and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we suppose

mentioned in the verse is the comment in class a) but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence waiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. 64. let him come through the first ordeal& it will be to him as silver. the "tree of life" in the qabalah represents ten spheres arranged in three pillars, the central one of these containing four, and the others three each. these spheres are attributed to certain numbers, planets, metals, and many other groups of things; indeed all things may be referred to one or another of them (see book 4 part iii and liber 777) the four ordeals now to be described represent the ascent

secret truth is that stability is identical with change; of this we are reminded by the fact that any multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divagations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver. he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness where the four elements seem to him to be the universe entire. for how should he know that they are no more than the last of the 22 segments

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

hank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication

of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to per

PHOSPHORUS

the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shai

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

itter; that was why the place was named marah[ gbitter h. after the soul departs purgatory, it starves for three days, since it spends three days without learning torah. torah is the nourishment of the soul, enabling it to endure purgatory before entering paradise [15:24] the people complained against moses, saying, gwhat shall we drink? h i.e, gsince we have not learned any torah. the torah is a tree of life to those who hold fast to it. h g-d showed [moses] a tree; he threw it into the water and the water became sweet. it was there that he gave [the people] a statute and a law, and there he tested them. i.e [the good inclination] shows the soul the reward awaiting it in the world to come. the idiom gstatute h also means gprovision h; the word for gtested h also means glifted up. h as it

[kind of] land it is. and the people who inhabit it: are they strong or weak? are there few or many? and what of the land they inhabit? is it good or bad? and what of the cities they live in: are they in open cities or in fortresses? what is the soil like: is it rich or poor? are there any trees in it or not? h22 the latter phrase literally reads: gis there a tree in it or not? h meaning: if the tree of life, which is tiferet, known as the gsun, h is there, i shall enter it; if not, i will not. the tree of life and the tree of knowledge are respectively associated with z feir anpin and nukva. it follows from the above that the arizal, based on the zohar, holds that it was not because moses formally married the widow of the cushite king that he was denied entrance into the land of israel

g. h13 the numerical value of the word for grunning h [ratzo, plus the kolel] is the same as that of the word rimon. ratzo: reish-tzadik-vav-alef= 200+ 90+ 6+ 1= 297. 9 sha far erkei hakinuyim, chanukah 1; mevo she farim 3:1:2, 5:1:1. 10 as mentioned previously, it is proper not to pronounce names of angels that are not also used as names for people. 11 genesis 3:23, referring to the fruit of the tree of life. 12 chagigah 15b, explaining how rabbi meir could learn from the heretic acher. 13 ezekiel 1:14. the arizal on parashat eikev (2) 710 the word for grunning h [ratzo] may also be permuted to spell the word for gneck h [tzavar. tzavar: tzadik-vav-alef-reish. this refers to the neck of ima, i.e, her throat; ima extends as far as hod. the inner life force [in contrast] refers to the words

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

eral years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing shoul

ary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of life (samuel weiser, new york, 1968, which provides an elementary introduction to magical procedures, the heart and core of the practical work of the order. with these two simple books, and only a few pages of the golden dawn handled at any single time, most of the complex problems should be eliminated. such a course is analogous to the procedure used in driving across the country, say fro

s simple. so simple in fact, that a vast'amount of self-discipline and training is required to make it effective. the counsel given in the portal document (p. 175 of volume one, preparing the student for the adept grade is of the greatest importance here. it should be read, reread, and then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarely a time when i permit myself to fall asleep at night without "lighting the lamp above my head, as i personally describe for myself the formulation of kether. this powerfulmagical technique is

such as to idenhfy certain of the grades with various spritual principles existing in the universe. hence a philosophy which describes, classifies, and purports to understand the nature of the universe must be studied before the sigruficance of the grades can be appreciated. one of the most important backgrounds of the system is the scheme of the qabalah, a jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as ou

n in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the spher

kened interiorly at the hands of some other competent initiator, or that a very great deal of magical and meditation work has successfully been performed. it is hardly necessary at this juncture to labour at a description of these exercises and technical processes of development which were undertaken by candidates and would-be initiators. these have been delineated at length elsewhere, both in my tree of life, and in an incomparably fine form in the golden dawn <35> documents resented herein. but it is necessarv to emvhasize the fact that an anterior per'sonal training and prolonged magiial effoa are the sole means by which one is enabled so to awaken the dormant sviritual life of another that he mav well and truly be called "initiated" now we know from an examination of the above mentione

tinguish, which burns without wick or fuel" being "brought to the light" then is a very apposite description of the <38> function of initiation. it is the great work. there is no ambiguity in the conception of the rituals, for it appears throughout the entire work from neophyte to adeptus minor and perhaps beyond. for the path is a journeying upwards on the ladder of existence to the crown of the tree of life, a journey where every effort made and every step taken brings one a little nearer to the true glory of the clear light. as we know, the experience of the rising of the light in both vision and waking state is common to mystics of every age and of every people. it must be an experience of the greatest significance in the treading of the path because its appearance seems always and eve

deal at some length- stirs to renewed activitythe life of the inner domain. and the entire action of this type of dramatic ritual is that the soul may discover itself exalted to the heights, and during that mystical elevation receive the rushing forth of the light. applying these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of that mind, the aspiring, sensitive, and the intuitive conscious <45> ness is represented by the hegemon, w

REGARDIE TALISMANS

ight time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know something of the qabalistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so that the sigil

es of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16

and impractical. in order to compensate for this, a talisman could be prepared which would balance out the unfavourable chart aspects. a saturn talisman could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn tal

reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the hebrew letter, the appropriate divine names from the appropriate sephirah on the tree of life, etc. having collected them, think of some phrase, scriptural or otherwise, which correctly summates the idea involved stability. gradually experiment with one design after another, until you arrive at one that seems to fill the bill, and is aesthetically satisfying as well. here is a tentative design that could be taken as basic or suggestive: this incorporates most of the important

ype of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this case, the ele

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

e revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason

e catholicity, that is, the universality of the primeval, one, magical, kabalistic and immutable doctrine of revelation by analogy. analogy yields all forces of nature to the magus; analogy is the quintessence of the philosophical stone, the secret of perpetual motion, the quadrature of the circle, the temple resting on the two pillars jakin and boaz, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metal

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

virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen

ROBERT KIRK WALKER BETWEEN WORLDS

k- walker between worlds(pages 82-91) we find a detailed psychopompic or initiatory journey through the underworld in the ballad and the romance poem of thomas rhymer, deriving from a thirteenth-century historical poet, who uttered many local prophecies, some of which seem to have come true.17 in thomas's vision, the underworld or elfland contains rivers of blood and water, vast plains, a magical tree of life, and beautiful halls. it is lit not by the sun or moon, but by a supernatural light, or in some versions by the light of the stars shining within the earth (b) perpetual fires or lamps, a subject which kirk returns to later (page 37, and from which he derives the term lychnobious people to describe the fairies (see kirk's own glossary beginning on page 165, were kept burning in ancien

RUBY TABLET OF SET

to eat seminal and menstrual fluids, because these were believed to contain the divine sparks of life. the stratiotici (warlike) believed that the sexual fluids were the body of christ, and the menstrual fluids were the blood, which they also ate. they claimed their beliefs were supported in the bible, which states "i saw a tree which bears twelve fruits each year, and he said to me 'this is the tree of life (rev. 2:22) like other gnostic groups, the antiarchists believed that it was a great evil to bring another soul into this world, so masturbation, sodomy, and sex with children was practiced. most groups also pursued illicit sex for its antinomian aspects; the levitici sect known for having only gay sex, the antitactae practicing adultery. many groups were accused of practicing incest

igion c. ongoing change d. death 4. what is the primary reason that most humans cannot evolve? a. lack of opportunity b. they do not want to evolve. c. they are hopelessly stupid. d. their 'gods' forbid evolution. 5. who is 'the lord of magickal speech' a. satan b. osiris c. thoth d. zeus 6. true reality is found a. in ancient writings b. in the tarot c. in the physical sciences d. within 7. the 'tree of life' of the qbl is a. a map of the universe b. a code to understanding the book of genesis c. the hebrew version of the egyptian 'ankh' d. none of the above 8. the lingam and the yoni are a. celtic words meaning air and fire b. male and female organs c. principles of reincarnation d. dogon priests and priestesses 9. the first stage of religious evolution occurs with a. atheism b. monothei

for systematizing his philosophy. his diaries reveal his exhaustive efforts in this vein and the many pointless "results" he achieved. exactly how crowley used "abrahadabra" as a ritual key is obscure. he did observe that it contains 11 letters, and that the (1=[10 (2=[9 (3=[8, etc. grades of the g:.d. and a:.a. incorporated an elevenfold base [which was rather at odds with the tenfold cabalistic tree of life. he also felt the word to be a "corrected" version of the older term "abracadabra (a pyramidal word-puzzle based upon the a-b-c-d sequence. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. crowley interpreted this passage as descriptive of the stele of revealing. i read it rath

f the dark night of the soul (dns, various rites of passage ere involved. regardless, first and foremost was a commitment to the ordeal. it should be added here that xeper, remainfest and runa have their ordeals of change. k. setians do not aspire to be "lower man! however "higher man" shouldn't be thought of as merely being the opposite of "lower man. as the consciousness of the self ascends the tree of life, it allows for greater upon greater levels of objectivity. higher man, in one of his many guises, is objective man. l. i really shouldn't attempt this, but let me give a shot. when we discuss the core-level of an initiate, we talk about her "state of being. to use a simplified example, one's state of being is very different from being mad, being depressed; even different from being es

tic terms: of the spells and other devices employed as aids to concentrate and focus the will toward some desired end (white magic in setian terminology. certainly this kind of magic exists; but by setian standards it is comparatively crude. and yet most occultists never go beyond this stage. one can play with spells, invoke wiccan gods and goddesses, and swing from the branches of the cabalistic tree of life to the end of one's days, and it is of no significance. no matter how elaborate the metaphysical frills of conventional systems may be, at core their principles and techniques have not advanced beyond those of aboriginal shamanism. the reason is that their practitioners have become satisfied with being "magical technicians" without having gone beyond to become initiates. this is not t

es of three to five cards will manifest. during the time i have been with the temple of set, i have used two different magickal names. during the period i was working with am-ut, the tarot card the ace of wands forced its presence most vividly, and in such a manner that i was forced to fully explore it in relationship to am-ut. in the center of the card is an outburst of flame in the shape of the tree of life. contained within this fire of existence is all that is. the beginning and the end, thesis and antithesis. each flame of this tree of life is in the shape of the hebrew letter yod. let me make it clear that i am not a kabbalist. but, because of the kabbalistic symbolisms inherent within the card, i had to explore these particular relationships. i found out that the letter yod is the f

tter yod. let me make it clear that i am not a kabbalist. but, because of the kabbalistic symbolisms inherent within the card, i had to explore these particular relationships. i found out that the letter yod is the foundation for all the other letters of the hebrew alphabet. it is the underlying relationship which brings, upon personal study, a cohesiveness and relationship to the concepts of the tree of life. it is therefore the first and hidden impulse. all else are various elemental combinations of this first form manifestation. yod is also called the "secret fire (the black flame. it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has n

to the presence of the goat in atu xv. but is there a real reason for a goat's presence beyond something residing in the at times perverse mind of aleister crowley? dclxvi sees the card as a visual portrayal of pan pangenetor, that which brings all into being. as the source of the black flame this assignment is not at all far from the mark. life flows throughout its dimensions in the form of the tree of life, the living goat with its third all-seeing eye, the twin globes containing souls awaitening manifestation, the wand of the chief adept, and the erect phallic form extending from the base to crown [never could aleister crowley let pass an opportunity to glorify the favorite part of his body] osiris of the green skin was king of the dead- it is the lord of life who stands at the center

SATANGEL

ibrating at an even lower level than base humanity, are the coarser spirits we call the devils and demons. thus all things may be seen as degrees of vibration emanating from one single source. it is as with light and darkness; which we call opposites, but are in fact the varying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being an

. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in the bible, stationed by god east of eden the cherubim and the ever turning sword to guard the way to the tree of life. they are described by theodorus, bishop of heraclea, as beasts which might terrify adam from the entrance of paradise. in the hebrew tradition they are described as having four faces and four wings, or alternatively by john of patmos in revelations as having six wings and six eyes. they are considered the bearers of god s throne and his charioteers. see psalm 18. they also appear as

the children of men. he heals abraham of the pain of his (belated) circumcision, and in the prayer of joseph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he

t to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by crowley and later by kenneth grant in nightside of eden. each is ruled by a demonic inteligence. tzaphoni (aramaic, northern one. a title of lilith. uvall, vual, voval (goetia, 47th spirit. duke commanding 37 legions. appears as a mighty dromedary. speaks poor egyptian, procures love, tells fortunes, obtains friendships. valefor (goetia, 6th spirit. duke commanding 10 l

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

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ack magician to work dark magic, using a powerful form of universal energy. as such, kenneth grant, the head of the english lodge of the ordo templis orientis, more commonly known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree of life. although some groups such as the order of nine angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being

SCHEM HA MEPHORESH

letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of

s headed by the earthy sign capricorn is under the presidency of heh final, the letter of earth. but it should be remembered that the most powerful rule of y of tetragrammaton is over the fiery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve

nner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, pharoah, king of egypt, the great dragon thai lie

SEPHER HA BAHIR

hich is its heart. and paralleling the body is the spinal cord, which is the main part of the body. what is the lulav [it can be written] lo lev it has a heart. the heart is also given over to it. and what is this heart? it is the 32 hidden paths of wisdom that are hidden in it. in each of their paths there is also a form watching over it. it is thus written (genesis 3:24, to watch the way of the tree of life. 99. what are these forms? they are that regarding which it is written (genesis 3:24, and he placed the cherubim to the east of the garden of eden, and the flame of a sword revolving, to guard the way of the tree of life. what is the meaning of, he placed to the east (kedem) of the garden of eden? he placed it in those paths that preceded (kadmu) the place that was called the garden o

there he proved them. this teaches us that at this time, the satan attached himself to them in order to blot them out from the world. it is thus written (exodus 15:24, and the people complained to moses saying, what shall we drink [the satan] continued to denounce moses until he cried out to god and was answered. what is the meaning of the verse, and he showed him a tree? this teaches us that the tree of life was near the water. the satan came and removed it in order to denounce israel and cause them to sin against their father in heaven [the satan] said to them, are you now then going into the desert? even now [you have nothing] other than bitter water, but this has some benefit, since you can make some use of it. but when you enter the desert, you will not even find [water] with which to

m off. when [the satan] saw that he could not overcome them, he strengthened himself [to overcome] israel and moses. the people came, and they complained to moses. they said, even here we lack water. what will we drink in the desert? the satan had falsified the situation in order to cause the people to sin. as soon as moses saw the satan, he cried out to god, and he showed him a tree. this is the tree of life the bahir 41 that satan had removed. he then cast it into the water, and the water became sweet. the blessed holy one then gave the satan a decree and a law, and it was there that he proved israel. the blessed holy one warned israel saying (exodus 15:26, if you listen to the voice of the lord your god [and do what is upright in his eyes, give ear to his commandments, and keep all his

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

negative, dark, evil or selfish, failure will loom upon your horizon. on the other hand, if your attitude is open, light, fair and honest, your chances of success are greatly increased. we don't say assured, because you may just have a less than perfect idea. if you do, it will become increasingly obvious. have you ever wondered why some people seem to be lucky, enjoying the best fruits from the tree of life while others receive only the culls? the answer is that the so-called lucky ones have a lucky mind set. they have painted a great, wide, wonderful world for themselves, and they live in it. they are creators of reality, their reality. adepts are all creators, and they begin creating their world each day, toward the end of their rest of light. they think over what has happened and then

SIFRA DETZNIYUTHA

he mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 waters perfect and waters of not, perfect; compassion perfect and compassion of not, perfect. 139 and said the lord hvhy: my spirit will contend not with adam of forever, seeing that he (avh) is flesh.140 and said the lord hvhy when vested in the small one, from here he spoke in the name of the spe

4 isaiah 55:6. 65 torah b reshith 1:11. 66 torah vayiqra 23:32. 67 torah doverim 3:24. 68 vyytzr, royyv, vayitzer and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the convoluting names of the two faces. 72 the wreath is the ayin (i o) of vast face. 73 the left referred to in this line is the column of the left on the tree of life or body. 74 shir hashirim 7. 75 the son is small face. 76 they are the eyes of the small face i.e. judgments. 24 77 torah vaidaber 24:11. 78 obadiah 1:4. 79 torah b reshith 1:11. 80 small face. 81 these are the seven formations of the head of ze ir anafim. 82 the one slender path is the central column of the tree. 83 isaiah 33:20. 84 isaiah 1:21. 85 habitation ;nyi, oynk, singular ten

i: 134b and 144a. 149 psalms 49:13. 150 in atiqa (aqyoi, hidden one, vast face--the thirteen formations of the beard in the seven formations of the skull. 151 seven formations of the skull of small face. 152 nine formations of the beard of small face. 153 five formations of the nose of small face. 154 four hidden formations of the beard of atiqa. 155 four of small face from four of vast face. 156 tree of life, see torah b reshith 3:22; ladder of jacob; kav (bk, line of light (luria. 157 the birds are the sefiroth, see 3rd mundaka 1:1, atharva veda: two birds, united always and known by the same name, closely clinging to the same tree, one of them eats the sweet fruit, the other looks without eating. seated on the same tree, the jiva moans, bewildered by his impotence, but when he beholds t

SPENSER THE CULT OF THE ALL SEEING EYE 1960

own as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (ibid, pp. 390-391) the cornerstone dag hammarakjold called the altar a reminder o

eye is that of the great architect of the universe (whenever it appears as a symbol of god. his explanation is that which is generally accepted. it is, however, erroneous. a full commentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white

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

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

from what you have fallen, change your way of thinking, and achieve the highest deeds. otherwise, i will come to you and remove your light from its place unless you change your way of thinking. but this you have, that you despise the ways of the nicolaitans, which i too despise. he who has ears to hear what the spirit says to the communities, let him hear: to the victor i will give food from the tree of life, which stands in the paradise of god. 125 such is the message to the angel of the first community. the angel is to be understood as the spirit of the community. the angel has entered in the direction indicated by christianity, and is able to distinguish between the true and false professors of christian belief. the angel wishes to work in a christian way, founded upon the name of chri

SYMBOLISM OF THE BANNERS

e resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies

TELESMATA AND FLASHING TABLETS

ample is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but seldom is en

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

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

THAGIRION

phiroth 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 who are pointing

THE BLACK LODGE

odge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally name the "black lodge; in another sense, he/she is infinitely below. the "black lodge" is merely the qliphoth in their interaction and activity. the qliphoth are the false sephiroth; projections or reflections of the sphere of the tree of life on the so-called "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose 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 gene

d "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose 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 t

h. 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 of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphere of our own order and it cannot be more openly discussed in this place. as to the demoniac entities, their nature must be clearly understood. the process of evolution demands a continuous interaction of all forms of life: through the attrition thus produced, they improve each other and expand their experience i

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

cut down and hollowed out to accommodate the body. depending upon the people and the environmental conditions under which they existed, tree coffins bearing the dead were sometimes set adrift in a river, sometimes left upon the ground, sometimes buried in the ground. for many ancient peoples, the custom of placing the dead in a tree trunk was symbolical of being returned to the great mother, the tree of life. as the belief in a spirit and in an afterlife grew, people began to develop fixed concepts about where it was exactly that spirits went to dwell after their life on earth was completed. in the ancient greek afterlife beliefs, the dead were ferried over the river styx by charon, who charged a fee for his services. if the dead did not have the fee, they would be detained for a hundred

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while some demanded he never again dare to mention the name of the society, others, such as dion fortune, invited him to join the order of stella matutina. in 1937 regardie published four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was t

1947, he relocated to california where he taught psychiatry. regardie retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [online] http//www.tarot.nu/gd/initiat.htm. regardie, israel. the tree of life: a study in magic. new york: samuel weiser, 1972. israel regardie (1907.1985) clutterbuck. in 1954, gardner published witchcraft today, which continued the thesis espoused by margaret murray that witchcraft had existed since pre-christian times but had gone underground to escape persecution. according to many researchers, gardner almost singlehandedly revived.some say reinvented. the

THE HOLY ROSARY OF THE BRETHREN

u dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegiste

THE KEY TO THE MYSTERIES

ar the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. the mystery of the necessary and successive reactions of the two principles on each other is indicated subsequently by the allegory of cain and abel. force avenges

THE MAGICIAN S KABBALAH

to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime source for the precursors of the occult revival were without question athanasius kircher (1602-80, a german jesuit whose "oedipus aegyptiacus (1652) detailed kabbalah amongst its study of egyptian mysteries and hieroglyphics, and cornelius agrippa's "de occulta philosophia (1533. other works, such as those from alchemists including khunrath, fludd and vaughan indicated that

ho became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of tho

vealed such knowledge many hundreds of years before science formalised it, in the same way that current occult thinking may be rediscovered in some new science a hundred or thousand years hence. the body of teaching has various traditions and groupings of belief, but most hold as their central model a diagram generally composed of ten circles joined by twenty-two lines, entitled the otz ch'im or "tree of life (see diagram 1. these circles represent the ten concepts called "sephiroth, a hebrew word meaning "numerical emanations, and are said to represent every aspect of existence. the lines connecting them are termed "paths" and are taken to represent the nature of the twenty-two letters of the hebrew alphabet, which (unlike english and similar languages) are also concepts and numbers equal

s and signalled in any other set of items, such as colour, shapes or even tactile signals. in the future, it may well be possible to transmit beethoven's fifth symphony directly as colours and sensations to a datasuit which the receiver wears and through which the senses are stimulated. the tree as a meta-model (template theory) in many kabbalistic aphorisms, the basic concepts often refer to the tree of life as a metamodel, that is, a system capable of comprehending other systems within itself. this is implied when authors use such terms as "universal language "cosmic plan" and "blue-print of manifestation. other esoteric examples of meta-models include the seven rays system, the chakra system, astrology, and tarot. earlier meta-models include the platonic and pythagorean systems, and the

gorean systems, and the quest for the supreme meta-model continues with the mathematical/physics search for a grand unified field theory (a single theory which relates all other theories regarding cosmological sciences. the concept of meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in language fixed in the apparent world about us. kabbalah, by providing

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 sephirah "contains the other nine, is due to the fractal or recursive nature of the kabbalistic system symbolised by the tree of life, and referred to often as the orchard of trees. another technological advance which resumes this idea is that of hologram images, which are produced by projecting the interference patterns made by light waves (lasers) about an object onto photographic plate. shining light on the plate from the same angle then produces the image of the object from the viewers location. as itzhak bentov

e from the same angle then produces the image of the object from the viewers location. as itzhak bentov explains, if one were to freeze such an interference pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula smaragdina (table of emerald "it is true without lying, certain and most true, that which is inferior or below, is as that which is superior, or above, and that which is superior as that which is inferior

s termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis point which emits a series of hypostases or worlds, which are usually arranged in liner or circular patterns, or some combination, as in the tree of life, and then subdivided into hierarchies or orders of being. following from this core idea, the human being is then seen as a fragmented reflection of this source, to which it can attain by contemplation and transcendence of the less real. as plotinus and aristotle both perceived it, this contemplation of its own virtue formed a self-similar image which could then, albeit being imperfect

THE MIDDLE PILLAR

red mandrake press, but by now crowley's "the wickedest man in the world"1 was booksellers to avoid him, and mandrake as a result, crowley could no longer afford after attempting to repair crowley's a book called the legend regardie and crowley drifted apart though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley

magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-semitic slur about his recently adopted name of "francis (a name given to regardie by a lady friend who thought he had a lot in common with st. francis of assisi. regardie took offense and wrote crowley an inflammatory letter designed to "sting"

moting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of life in the aura. regardie, more than any other individual, saw the vast potential of the middle pillar exercise, whch was first published in a rather incomplete form in the manuscirpts of the stella matutina. regardie realized that this simple ritual could be adapted into a variety of exercises with varying levels of complexity and spiritual development, or xxii introductitoon t he thirde

h joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition of the middle pillar. it is that pillar which stands dependable and relatively changeless as the sphinx, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, not only will he help himself by stepping up his own evoluti

f them resolve themselves when all theological argument 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 m

ths who have little or no regard for others. satanists of the latter sort can safely be defined as individuals who worship satan (the christian entity of evil, invoke evil spirits, and practice harmful (black) magic towards others. thus, satanism is not a life-affirming philosophy, and it should be soundly rejected by any true seeker who wishes to evolve spiritually. for as regardie stated in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians

or emotional disorder, arising from no apparent organic lesion or change and involving symptoms such as insecurity, anxiety, depression, and irrational fears. 22. chronic inflammation of the kidneys. 23. this is unnecessarily confusing. regardie's definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these t

e. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. 27. the student of western magic must be especially vigrlant against inflation of the ego. chapter two the tree of life t here are then, roughly the broad divisions of certain principles common to both psychology and to magic. and it will be conceded by all that the problems relating to fear, anxiety insecurity and inferiority, in connection with the broad divisions of the conscious and the unconscious, are fundamental to both systems. therefore, before being able to consider any of the techniques of t

THE PATH OF KABBALAH

, were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the amount of people permitted to write. there are only three kabbalists who attained the very last degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari, author of the tree of life, and rabbi yehuda ashlag, author of the sulam commentary on the zohar and the study of the ten sefirot. these books were all written after their authors ascended to the degree of the creator in every property and capability. if a person acquires the attributes of the creator, he becomes free. such a person is not limited in any way, he is above everything. kabbalah hardly ever mention

ill them with enjoyments, so it happened that all the worlds were immediately created with all the creatures, and all were filled with the delights that they received from the creator. if so, then why did the creator create from his essence all the worlds down to this world, and lower the creature unto our low degree? the ari (rabbi yitzchak luria) answers this question in his book etz chaim (the tree of life "in order to reveal the perfection of his deeds" however, in the creation of the worlds, and in the descent of the creatures, is revealed instead the imperfection of the works of the creator! but the answer is: this was done in order that the creatures would perfect themselves, that they would reach the degree of the creator on their own, which is the only perfection. hence the creato

the books of the ari with the commentaries of baal 199 of 273 hasulam (rabbi yehuda ashlag) and his own books are efficient sources that can help us enter the spiritual world. the commentary of rabbi ashlag is called the sulam (ladder) commentary because when one studies by the book of zohar, he ascends spiritually from below as if on a ladder. the commentary that rabbi ashlag wrote on the ari s tree of life is called, the study of the ten sefirot. in addition, rabbi ashlag wrote a great number of complementary books such as matan torah, the book of introductions, beit shaar hakavanot and others. i recommend studying kabbalah only according to the books of this great kabbalist, because they are written in a simple and clear language, and can provide an insight to all the hidden knowledge

n that the world has existed longer than just a few thousand years. what does kabbalah has to say about it? a: kabbalah does not say otherwise. i have written in my book (interview with the future) about global warming and cooling periods that lasted thirty million years each. q: how does kabbalah relate to the big bang theory? a: in the 16th century, the great kabbalist the holy ari wrote in the tree of life: behold, that before the emanations were emanated and the creatures were created, and the upper simple light had filled the whole existence. and there was no vacancy, such as an empty atmosphere, a hollow, or a pit, but all was filled with simple, boundless light. thus, the big bang theory was known to kabbalists long before the astrophysicists learned about it. q: will science be abl

left line. the right line designates the property of the creator, water, altruism, and the attribute of bestowal. the middle line is what one must create in order to choose life. this means that one must take the exact amount of water, and water the earth in such a way that the two lines will complement one another and create something new. the combination of these two properties will produce the tree of life. a spiritual individual feels the entire creation and lives in all the worlds simultaneously, eternally and happily. such a person sympathizes with his eternal soul, not with his transient body. he feels himself as a soul, and his body as clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occurs to the exte

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

ny mysteries in this poem. charicles the desire striving after archais the ideal, failing, and the ideal seeking the lost desire; but outwardly we have, and visible to all, a true poem of the self-sacrifice of love, and as such i think we should principally read it, the poetry of life and hope, and not the mystic throbs of some deep aspiration. charicles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his plea

THE SECRET RITUALS OF THE OTO

ood of our lord jesus christ, not in his death, but in his resurrection. by this are ye made children of light, fellows of the holy ghost, perfect pure, companions of the sangreal, illustrious knights of the sacrosanct order of kadosch. by this have ye the gnosis; by this are ye counted among the dwellers of the sanctuary. blessed are they that do this commandment, that they may have sight of the tree of life, and may enter file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (3 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. it through the gate into the city. for without are dogs and sorcerers and whoremongers and murderers and idolators and whosoever loveth and maketh a lie. so sayeth he that is the root and offspring of david, and th

THE HOLY BIBLE KING JAMES VERSION

d watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx st

f it wast thou taken: for dust thou [art] and unto dust shalt thou return. 3:20 and adam called his wife s name eve; because she was the mother of all living. 3:21 unto adam also and to his wife did the lord god make coats of skins, and clothed them. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam knew eve his wife; and she conceived, and bare cain, and said

g. 3:14 for the merchandise of it [is] better than the merchandise of silver, and the gain thereof than fine gold. 3:15 she [is] more precious than rubies: and all the things thou canst desire are not to be compared unto her. 3:16 length of days [is] in her right hand [and] in her left hand riches and honour. 3:17 her ways [are] ways of pleasantness, and all her paths [are] peace. 3:18 she [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her. 3:19 the lord by wisdom hath founded the earth; by understanding hath he established the heavens. 3:20 by his knowledge the depths are broken up, and the clouds drop down the dew. 3:21 my son, let not them depart from thine eyes: keep sound wisdom and discretion: 3:22 so shall they be life proverbs page 396 u

im that selleth [it] 11:27 he that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. 11:28 he that trusteth in his riches shall fall: but the righteous shall flourish as a branch. 11:29 he that page 399 proverbs troubleth his own house shall inherit the wind: and the fool [shall be] servant to the wise of heart. 11:30 the fruit of the righteous [is] a tree of life; and he that winneth souls [is] wise. 11:31 behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner. 12:1 whoso loveth instruction loveth knowledge: but he that hateth reproof [is] brutish. 12:2 a good [man] obtaineth favour of the lord: but a man of wicked devices will he condemn. 12:3 a man shall not be established by wickedness: but the root of

[are] his riches: but the poor heareth not rebuke. 13:9 the light of the righteous rejoiceth: but the lamp of the wicked shall be put out. 13:10 only by pride cometh contention: but with the well advised [is] wisdom. 13:11 wealth [gotten] by vanity shall be diminished: but he that gathereth by labour shall increase. 13:12 hope deferred maketh the heart sick: but [when] the desire cometh [it is] a tree of life. 13:13 whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. 13:14 the law of the wise [is] a fountain of life, to depart from the snares of death. 13:15 good understanding giveth favour: but the way of transgressors [is] hard. 13:16 every prudent [man] dealeth with knowledge: but a fool layeth open [his] folly. 13:17 a wicked messenger fa

any people. 14:35 the king s favour [is] toward a wise servant: but his wrath is [against] him that causeth shame. 15:1 a soft answer turneth away wrath: but grievous words stir up anger. 15:2 the tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness. 15:3 the eyes of the lord [are] in every place, beholding the evil and the good. 15:4 a wholesome tongue [is] a tree of life: but perverseness therein [is] a breach in the spirit. 15:5 a fool despiseth his father s instruction: but he that regardeth reproof is prudent. 15:6 in the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble. 15:7 the lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so. 15:8 the sacrifice of the wicked [is] an abominati

refore from whence thou art fallen, and repent, and do the first works; or else i will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. 2:6 but this thou hast, that thou hatest the deeds of the nicolaitanes, which i also hate. 2:7 he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the tree of life, which is in the midst of the paradise of god. 2:8 and unto the angel of the church in smyrna write; these things saith the first and the last, which was dead, and is alive; 2:9 i know thy works, and tribulation, and poverty (but thou art rich) and [i know] the blasphemy of them which say they are jews, and are not, but [are] the synagogue of satan. 2:10 fear none of those things whic

21:27 and there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the lamb s book of life. 22:1 and he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of god and of the lamb. 22:2 in the midst of the street of it, and on either side of the river [was there] the tree of life, which bare twelve [manner] of fruits [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations. 22:3 and there shall be no more curse: but the throne of god and of the lamb shall be in it; and his servants shall serve him: 22:4 and they shall see his face; and his name [shall be] in their foreheads. 22:5 and there shall be no night there; a

TYSON DONALD NEW MILLENNIUM MAGIC

the emotions and activity, the mediator between the inner and outer worlds, between 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

r pivoted so that its palm faces upward, this reflects them left to right. the numbering of the left hand then proceeds from the thumb, which is numbered six, to the middle finger, numbered ten. the odd numbers are placed on the left side, the even on the right--opposite to the upright numbering. notice that the points opposite each other on the decagram add up to eleven. this is also true of the tree of life-the first and last sephiroth add up to eleven and so do the second and second-to-last, and so on. one might wonder why the sum of opposites is eleven and not ten. mystically, this is because the tree repre- sents not a perfect harmony, but perfection coupled with its reflection (the reflect- ed pyramid generated by the tenth point in chapter 2. by kabbalistic addition 11= 1+1= 2. livo

arot, but that this practice was abandoned later because it was not clear how a letter of hebrew could be assigned the zero (see pictorial key, i, 2. aleister crowley championed strongly the assignment of the zero to the fool, and its placement at the beginning of the trumps: the really important feature of this card is that its number should be 0. it repre- sents therefore the negative above the tree of life [i.e. the ain, the source of all things. it is the qabalistic zero. it is the equation of the universe, the initial and final balance of the opposites; air, in this card, therefore quintessentially means a vacuum.20 today you will find the fool, bearing the number zero, at the beginning of most modern decks. however, the older placements of the fool are still being used. the positioni

he higher self, confident, healthy, fear- ing nothing and desiring nothing, loved and loving, is virtually invulnerable. what can harm him or her so badly that the hurt cannot be overcome? even death will not find such an enlightened individual unprepared. a s was pointed out in the chapter on the decagram (chapter 17, the stan- dard glyph of the ten divine emanations, which is usually called the tree of life but should more correctly be known as the tree of the sephiroth, was undoubtedly derived from the human form, quite possibly from the structure of the human hand. for this reason the ten sephiroth and twenty-two paths on the tree can be related to the fingers in such a way that a complete system of magic can be formed based on the movements and positions of the hands alone. this is no

TYSON DONALD SOUL FLIGHT

and purification."132t hey occasionally came together in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a circle. at the center was a being

sphere, convex to the outer, but concave to man. this sphere surroundeth the physical body of a man as the celestial heavens do the body of a star or a planet, having their forces mirrored in its atmosphere. therefore its allotment or organization is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of

re.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has other associations or correspondences that can be used to link a part of the body with an astral plane or environment. for example, seven

f traditional astrology. these sephiroth also correspond with parts of the body. through the connecting bridge of each of these seven sephiroth, a part of the body can be associated with a planetary sphere. the ten sephiroth the golden dawn system is complex and a bit overwhelming for those unfamiliar with it. i do not propose to examine it in detail here, but i will list the ten sephiroth on the tree 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

standing-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 right side of the tree, is placed on the left side of the brain. hod, on the left side of the tree, is located on the right leg. and so for the other sephiroth on the sides of the tree. malkuth is often assigned to the feet, but it more &curately corresponds with the en

wley, a member of the golden dawn who derived his system of practical magic from the order teachings, placed great emphasis on the i ching. pathworking next to the tattwas, the most widely used astral doorways were the tarot cards. they were widely employed throughout the golden dawn teachings, and in the grade rituals of the order. the picture cards of the tarot were used in conjunction with the tree of life to represent the pathways from eleven to thirty-two that connected the ten spherical emanations known as the sephiroth. the sephiroth themselves were numbered, rather confusingly, as paths one through ten. a member of the golden dawn could not truly understand the tree without exploring the linking pathways in the astral body, and the tarot trumps were the most useful tools for defini

iate to that plane. the same technique may be applied to every path and to every sephir th" rising on the planes a related activity that usually involved the picture cards of the tarot known as the trumps was "rising on the planes" regardie quoted from a document written by mathers, in which the tarot trump temperance is mentioned "by concentration and contemplation of the divine, you formulate a tree of life passing from you to the spiritual realms above and beyond 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 pat

rd 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 central sephiroth on the tree that was occultly linked in the golden dawn system with the astrological sun and with the messiah, resulting in a significant degree of spiritual enlightenment (see the illustration in chapter 13. aleister crowley was an enthusiastic advocate of both pathworking and rising on the planes, and e

TYSON DONALD THE POWER OF THE WORD

asper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst (rev. 21:19-20) in the exact center of the city sits the throne of god, from which flows a river of the "water of life" which refreshes the tree of life. this tree has twelve manner of fruits and bears twelve times a year. it is described in a rather puzzling manner as growing in the midst of the street and at the same time on either side of the river, which suggests that there is more than one tree, or that the tree has three trunks. this calls to mind the tree of the sephiroth in the kabbalah, which indeed has three pillars, but i a

to earth (assiah, uniting spirit with flesh, and by this act of sacrifice to redeem humanity from its sin of imbalance (pure judgment, or din-see scholem, kabbalah, p. 123) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of life, originally a single tree. this division is known as the "cutting of the shoots" and is symbolically represented by the plucking of the apple, which divided fruit from root. the aim of the messiah is to reunite the tree of life (right pillar) with the tree of the knowledge of good and evil (left pillar. the golden solar rings are worn in succession upon the index finger of the right h

a ritual function. oak wood was used wherever great mass and strength were needed, such as the axles upon which millstones turned, the frames of houses, and the keels and ribs of ships. thus the oak is an excellent tree from which to construct the axle of the universe. when we consider that mistletoe is a symbol of life, we can appreciate how perverse is the imagery in the key of "nests" upon the tree of life which lament the sorrow "laid up" or reserved, for the goddess of the earth, she who is called the soul of the world. these nests "vomit out the heads of scorpions and live burning] sulphur mingled with poison" the seven woes that afflict the soul of the world as a punishment for her "iniquities" proceed out of the twenty-two nests of lamentation upon the branches of the northern oak

WESTERN MANDALAS OF TRANSFORMATION SR AL

aled in western mandalas of transformation. updated and refined through practical experience, the full range of talismans, mandalas, flashing tablets, kameas, sigils, and seals are made understandable and readily available to you. numerous illustrations demonstrate how to properly create and use these powerful images to positively change your life. use sound qabalistic principles derived from the tree of life to fashion powerful, transformative mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and m

over design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn initiated a powerful rebirth of interest in the western esoteric tradition that has lasted through this day

us words of pythagoras echo even today "number is the measure of all things" later galileo was to say "the book of nature is written in mathematical language" in the ancient near east, numbers were associated with the planets, or even deified. god was thought of as number one.the prime mover.much like the modern qabalistic concept, where numbers are assigned to attributes of the god-energy on the tree of life. very early in the old testament writings the ancient-hebrews displayed a special fascination with certain numbers, and both gnosticism and medieval qabalism developed the themes of this mystical relationship with numbers. the bible is riddled with numerological meaning and augustine himself studied biblical numerology for much of his life. the pythagoreans imbued certain numbers with

davis, p. 143. the relationship of numbers and geometrical forms was worked out in elegant detail by the pythagoreans and many platonic philosophers after them. it is the geometric forms which have of late become such a fascination in my life, since i have been working with the eight planetary squares for quite some time. i have discovered that planetary squares hold many hidden references to the tree of life through their numeric symbolism (called in qabalah, gematria. i stumbled upon the amazing technique of creating "flashing color tablets (to be explained in due course) of the planetary seals made from magical squares (or kameas) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for

. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the impression of a master artisan at work. god the geometer is still busy at work (or play, and her artwork is evidenced all around us as we continually discover the symmetry of fresh snowflakes on a wintry day or the rich harmony and perfection of a new flower. in today's modern physics there is still the bas

the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of talismanic magic is simply that images attract the forces they represent: for example, any five-pointed image, such as a pentagram or a pentagon, attracts the energy known as geburah (identified with mars) on the tree of life (see figure 1-a. the student needs a good understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we notice about the above example (e. g, th

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

n. intentions for talisman making are many, but for our purposes they fall into two broad categories: to align oneself to a certain energy one is attracted to, and to compensate for some kind of energy which feels unbalanced. in other words, modern talismans.especially when used as mandala-like images for meditation.are used principally for psychological reasons, although in the 2 figure 1-a: the tree of life qabalistic tradition they can also act as astral doorways (a fancy word, which for our purposes means working in the realm of the imagination) or for manifesting desires. sometimes the lines between these categories are not at all clear-cut. it may be that we have a desire to manifest a particular kind of job, say for a newspaper firm. we would then want to work on that part of our pe

WHO ARE THE DRACONIANS

xual abuse by her parent, john and patsy ramsey. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (57 of 68 [8/25/2000 17:20:01] jonbenet was murdered on christmas eve and josef mengele created a sacrificial ritual for this date called "the last bulb of the christmas tree. mengele's pseudonym, greenbaum, means green tree and relates to the cabalistic tree of life. a brotherhood term for the devil is jonbet and the coincidence is so amazing that, given the other circumstances, i cannot believe this was not the true inspiration for her name. a research project into ritual abuse at the university of colorado at boulder found that all of those questioned had been subjected to intercourse or molestation; 97% saw or took part in animal sacrifice; 97

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

thus the totality of torah is the secret of the letters emet. as we have said, the secret of alef is the matter of torah, and it is the containment of everything [kelal ha-kol, and since it is life [hayyim] there is joined to it death [ha-mawet] so that it would be within it. thus you will find [in the word emet] alef met [mem and taw, so that [death] would be contained within it inasmuch as the tree of life and the tree of knowledge of good and evil were contained one within the other, and thus this is the secret of emet, all together as one. to return to what we were discussing: when someone passes away and is depleted of life, the one who acts charitably with the deceased causes the alef, which is the secret of life, to overflow to the attribute of death, so that [the letters] met will

hing in one union [ha-kol be-hibbur ehad].69 demonstrating his ability to present a complex philosophic theme in relatively simple terms, moses de le n sets out in the above passage to a rm the intricate relationship between truth and death. to apprehend the kabbalistic intent of de le n s comments, one must bear in mind that the attribute of truth, associated with the letter alef, torah, and the tree of life, is the emana- 172 chapter five tion of tif eret,70 and the place of death, which is the tree of knowledge of good and evil, is malkhut.71 encoded in the word emet is the mystery of the sacred union of masculine and feminine,72 the merging of alef and the letters mem and tau, which spell met,73 and thus truth is called the completion of the attribute, for life and death are in one uni

he left side. i have translated the text as it appears in the satmar edition, 22b. 66. osar ha-kavod, 10c. 67. emerson, essays, p. 283. 68. for extended discussion of this motif, see wolfson, beyond good and evil. 69. ms munich, bayerische staatsbibliothek 47, fols. 339a b. for discussion of this still unpublished text, see scholem, eine unbekannte, pp. 109 123. 70. on occasion, the symbol of the tree of life is associated with yesod, the phallic potency and the ninth emanation. one way or the other, this tree is allied symbolically with the masculine as opposed to the tree of knowledge, which is the feminine. 71. in zoharic symbolism, malkhut is linked symbolically to the tree of knowledge, which is identified further as the tree of death, based on seder eliyyahu rabbah, p. 24. see zohar

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

is world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the kabbalistic application of the governors is one where the sephirah of malkuth is not included in each of the individual sephiroth, in much the same manner of the angels of the schemhamphoresch applied to a single tree of life. the names of the 91 governors are taken from the dee manuscript liber scientiae, auxilii, et victoriae terrestris and are derived from the tablets as shown in figures 7 through 10. 42 43 44 there are some squares (eight in all) that do not have a sigil of a governor passing through them, and these are given in the tablets as reversed letters that make up the name paraoan. the dee man

he 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 circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in t

ctivated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the 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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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

s gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the

the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say '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

he universe. the opposing forces from east and west and from south and north go through her. she gathers them up into herself, and by adding the essence of the spirit, transmutes them and sends them out again in one united ray. in this way, first the transverse line is established from east to west, then the longitudinal bar of the cross is added from south to north. if we refer this cross of the tree of life, then the line from east to west binds kether and malkuth together, while the transverse bar unites the two pillars. the four extremities are thus gathered into one central point in tiphareth, symbolized by the hegemon, the centre for receiving and transmuting opposing forces; thus she becomes the reconciler. as soon as the cross has been established, a circle is precipitated around i

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