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YEHESHUAH

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4 7 INITIATION CEREMONY

th the total is 72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew words by the yetziratic attribution of the alphabet, whence result some curious hieroglyphic symbolism. thus, tetragrammaton will be written by virgo, aries, taurus, aries. eheieh by air, aries, virgo, aries; from yeheshuah, the qabalistic mode of spelling jesus. which is simply the tetragrammaton, with the letter shin placed therein, we obtain a very peculiar combination; virgo, aries, fire, taurus, aries; virgo born of a virgin, aries the sacrificial lamb; fire the fire of the holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to wor

lamb; fire the fire of the holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries; virgo, water; the firmament, the balanced force, the fire of the spirit (for aries is a fiery sign operating in the zodiac) the virgin goddess and the waters of creation. returning to the spelling of yeheshuah, it is easy to see that the lamb is an appropriate symbol of jesus, from the prevalence of the aries symbol, whose fire is subdued and modified by its other associations. hiero: returns to his seat. heg: leads practicus to west. hiereus: in the theoricus grade you were shown the lineal figures attributed to the planets. the figures as shown consist of the dekagram, endekagram and dodekag

ALEISTER CROWLEY EQUINOX EQ I 3 2

" giving the l sign with bowed head.5] l. the sign of the mourning of isis["second" with head erect, gives the v sign] v, the sign of typhon and apophis["third" with bowed head gives the x sign] x, the sign of osiris risen["all" together with the signs of osiris slain and osiris risen] l v x, lux, the light of the cross["all" quit the vault and return to previous places "chief" in the grand word, yeheshuah hhb:vau hb:shin hb:heh hb:yod, by the key word inri, and through the concealed word lvx, i have opened the vault of the adepts [all present give the lux sign as above""first point [the officers in this part of the ceremony are the second adept, who is now the principal officer, the third adept, who is second, and the introducing adept, who is spoken of as v.h. frater hodos camelionis. th

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ry. see ha-oh-lahm. world tree: a myth of many different world religions. the great tree at the axis of the world that was believed in shamanism (q.v) to hold up the heavens with it's branches and provide a frame work for the entire universe- x- no "x" terms listed- y- yeh-chee-dah: psychic center just above the head, it is also the deepest level of the subconscious. also called "the higher self" yeheshuah: the pentagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kaba

FULLER J F C SECRET WISDOM OF THE QABALAH

resents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute the intellectual world, and it closely relates it to many mysteries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin comes first; in messiah (hywm) and the exoteric jesus (ovwy) it comes second; in the esoteric yeheshuah (hvwhy) it comes in the middle; and in serpent (whk) it comes last. in yeheshuah it is the letter of mercy, for it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so in shaddai and the serpent. in actual conception these three sephiroth form a trinity in unity of knowledge, that which knows and that by which i

GOLDEN DAWN RITUALS Z2

s of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystical verses of the gospel of st. john. figure 27. the third pentacle

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou blaspheme not the name by which another knowethhis god for if thou doest this thing in jupiter, thou wilt blaspheme yhvh; and in osiris yeheshuah''ask of god and ye shall have, seek and ye shall find. knock, and it shall be opened unto you <150> the garden of eden after the fall this diagram is described in the philosophus ritual. it shows in a glyph the teaching proper to a philosophus on entering the sephirah netzach which he has reached by the three paths of qoph, tzaddi, and peh from the sephiroth-malkuth, yesod and hod respec

the lower body, and when the flaming letter shin is placed like a crown on the head of microprosopus. thus only doth the human will become the receptacle of the higher will and the action of neschamah is the link therewith. the lower will is the human jehovah-an angry and jealous god, the shaker of the elements, the manifestor in the life of thebody. but illuminatedby the higher will, he becometh yeheshuah, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. this as regards the action of the more physical man. unto this ruach also are presented the reflections of the macrocosmic universe in the sphere of sensation. they surround the ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. the faculties of the earth are show

grip of this degree is the grip of the first order, but given with the left hand, and represents the sephira chesed, and the white pillar. the sign is given thus (gives it) and symbolises the rending asunder of a curtain or veil. the answering sign is given by the converse thus (gives *here we have the sacred name of the demi-unze, i.h.v.h, and the shin which transforms it into the redeemed-one, yeheshuah, mingle; together kith the letters of paroketh, the veil, i.e: p r k t h (faroketh+ i h sh h (jeheshuah; jesus (th) h (r) v (p) h (k) i: sh (the order of letters in ritual) h.s. ritual of the portal 217 it) the pass-word is, as you have been told, paroketh, which is the veil of the tabernacle, and is exchanged by letter thus- ch. ad. peh. phil (prompted) resh. ch. ad. kaph. phil. tau. ch

ing christian rosenkreutz, beneath which the earlier fratres had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo nascimur; in yeheshuah morimur; per spiritum sanctum reviviscimus 'ln god are we born, in yeheshuah we die, through the hoiy spirit we rise again" they re-close the pastos, and replace altar. sec nd so, then, our frater n. n. and his companions reclosed the pastos for a time, set the altar over it, shut the door of the tomb, and placed thek seals upon it. a11 quit the vault. aspirant carries crook and scourge;

iris slain (gives it) chief (giving l sign with bowed head) l the sign of the mourning of isis. second (giving v sign wifh head erect) v. the sign of typhon and apophis. third (with bowed head gives x sign) x. the sign of osiris risen. all together with the saluting sign and bowed head. a1 l v x, lux, the light of the cross. a11 quit the vault and return to prmious places. chief in the grand word yeheshuah, by the key-word i n r i, and through the concealed word lvx, i have opened the vault of the adepts. all give lvx signs. second let the cross of the obligation be set in its place. chief upon this cross of the obligation, i, freely and unasked, on behalf of the second order, do hereby pledge myself for the due performance and fulfillment of the respective clauses of the oath taken by eac

ces did darius set over his kingdom? third it is written in the book of daniel that they were 120. chief mighty adeptus major, how is that number found? second by the continal multiplication together of the first five numbers of the decimal scale. chief post centum viginti annos patebo. thus have i closed the vault of the adepts in the mystic mountain of abiegnus. third ex deo nascimur. second in yeheshuah morimur. chief per sanctum spiritum reviviscimus. all present give lvx signs in silence. the symbolism of the seven sides by g. h. frater, n.o.m. among those characteristics which are truly necessary in the pursuit of magical knowledge and power, there is hardly any one more essential than thoroughness. and there is no failing more common in modern life than superficiality. there are man

soon after my advancement to the adeptus minor grade. a. m. a. g. are the initials of the motto ad majorem adonai gloriam which i then employed.-i. r) end of volume two volume three book four primary techniques the ritual of the pentagram the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine presidency of the letters of the name yeheshuah. the elements themselves in the symbol of the cross are governed by yhvh. but the letter shin, representing the ruach elohim, the divine spirit, being added thereto, the name becometh yeheshuah or yehovashah- the latter when the letter shin is placed between ruling earth and the other three letters of tetragrammaton. from each re-entering angle of the pentagram, therefore, issueth a ray

hands, and say: 0 isis! great goddess of the forces of nature, let thine influence <45> descend and consecrate this wand which i dedicate to thee for the performance of the works of the magic of light. 18. wrap the wand in silk or linen. 19. purify the room by water and by fire as at first. 20. perform reverse circumambulation. 21. standing at west of altar, face east, and recite: in the name of yeheshuah, i now set free the spirits that may have been imprisoned by this ceremony. 22. preferably, perform the lesser banishing ritual of the pentagram. 2 <44> the invocation to the forces of the s signs of the zodiac p s 3 a permutation hebrew tribe of sign of name letter israel angel colour aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces yod yod yod he

el ambriel muriel verchiel hamaliel zuriel barchiel advachiel hanael cambriel amnitziel red red-orange orange amber lemon-yellow ellbw- re en emerald green-blue blue indigo violet crimson the ritual of the rose cross 1. light a stick of incense. go to the south east comer of the room. make a large aoss and circle thus: diagram 18 and holding the point of the incense in the centre vibrate the word yeheshuah. 2. with arm outstretched on a level with the centre of the cross, and holding the incense stick, go to the south west comer and make a similar cross, repeating the word. 3. go to the north west comer and repeat the cross and the word. 4. go to the north east comer and repeat the cross and the word. 5. complete your circle by returning to the south east comer and bringing the point of th

et. 12. return to the south west and rest the point of the incense a moment in the centre of the cross there. holding the stick out, retrace your circle to the north west, link on to the n. w. cross- proceed to the n. e. cross and complete your circle by returning to the s. e, and the centre of the first cross. 13. retrace the cross, but larger, and make a big circle, vibrating for the lower half yeheshuah, and for the upper half yehovashah. 14. return to the centre of the room, and visualise the six crosses in a net-work round you. this ceremony can be concluded by the analysis of the key-word given as follows: 308 the golden dawn: volume iii book four 1. stand with arms outstretched in the form of a cross. face east. 2. vibrate these words: i. n. r. i. yod nun resh yod the sign of osiris

c double, bringing peace and rest. 4. you can do the ritual with intention to help others in pain or difficulty. for this purpose, you build up an astral image of the person, in the centre of the room, and call down the light upon him, after surrounding him with the six crosses. when the ceremony is done, command the astral shape you have made to return to the person, bearing with it the peace of yeheshuah. 5. it is a protection against psychic invasion from the thoughts of others or from disturbed psychic conditions, such as there might be in a place charged with fear, where terrible things had happened. the complete symbol of the rose cross this symbol is to be worn suspended from a yellow collarette of silk, the motto of owner placed on the reverse side, with white sash, and is for gene

the golden dawn: volume 111 book k u r 30. finally, trace a pwpendicular line from top to bottom and say: eheieh. 31. trace a horizontal from left toright and say: elohirn. 32. wrap up rose cross in white silk or linen. 33. close the ceremony by purification by water, and consecration by fire. 34. reverse circumambulation three times. 35. stand at west of altar, face east, and say "in the name of yeheshuah, i now set free any spirits that may have been imprisoned by this ceremony" 36. perform the lesser banishing ritual of the pentagram. the magic sword it is to be used in all cases where great force and strength are to be used and are required, but principally for banishing and for defence against evil forces. for this reason it is under the presidency of geburah and of mars, whose names

p. 23. take up lncense and wave it over new sword. the magic sword 319 24. take up new sword and with it perform the lesser invoking ritual of the hexagram and also trace the lnvoking hexagram of mars, repeating ararita and elohim gibor. 25. lay down sword. 26. with cup purify chamber as before. 27. with incense purify as before. 28. rmerse circumambulation three times and say: 29. in the name of yeheshuah, i now set free all spirits that may have been imprisoned by this ceremony. 30. perform with the sword the lesser banishing ritual of hexagram. 31. perform lesser banishing ritual of pentagram. 32. conclude with qabalistic prayer. 33. wrap up sword, white or scarlet silk or linen. henceforth no one else may touch it. the four elemental wapons these are the tarot symbols of the letters of

nd reciting the the golden dawn: volume 111 book four divine name. close with qabalistic cross and prayer. when completed each implement is to be wrapped in silk or linen, white, or suitable colour <78> 16. purify with water, repeating verse as in opening. 17. consecrate with fire, repeating the verse as in opening. 18. reverse circumambulation. 19. stand at west of altar, and say "in the name of yeheshuah, i now set free any spirits that may have been imprisoned by this ceremony" 20. perform the lesser banishing ritual of pentagram in 4 quarters. 21. if preferred, the supreme banishing ritual of pentagram of special element, if one or two or three implements have been consecrated and not all four at same ceremony (note: when tracing the pentagrams over the implement to be consecrated, rem

which the grade of= is referred) is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order; as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter, the divine triad of light. around the cross are the symbols of the four letters of the name jehovah- the shin of yeheshuah being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to <87> the element of air. at the south is the red lamp, allied by its flame 334 the golden dawn: volume 111 book five with the element of fire. at the west is the cup of wine, allied by its fluid form to the element of water. at the north are bread and salt, allied by their su

of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the "enterert'lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod' and the element of fire belong the works of ceremonial magic, as the evocations of the spirits of the elements, etc. unto the first heh il the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the great holy letter shin w are allotted three classes of works: spiritual development, transformations and

ous,dwelling with that ego in the kingdom of the mind must likewise be initiated as a neophyte in the golden dawn. at every conceivable level of your personality, the little whirling wheels of the cross-flux of the elemental forces represented by i. h. v. h. must each come to view themselves as the vehicles for the spirit represented by shin, thus transforming the whole person, atom by atom, into yeheshuah! in tibet, padmasambhava converted all the bon spirits to buddhism. transcendant realities know no sect. h.s. 3 76 magical formulae of neophyte grade 3 77 followed, since they are purely personal productions. my motive in including them is only to assist the student as showing him a completed type of ceremony. the formula for spiritual development so-called, is represented by two distinc

l odours of the incense of my magic art which are agreeable unto thee. bum much incense. also perform the l.v.x signs and draw down the light on the manifestation. and now i say unto thee, axir, depart in peace in the name of adonai ha- aretz unto thine abodes and habitations. let there ever be peace between me and you, and be thou ready to come when thou art called. may the blessing and light of yeheshuah the redeemer be with thee, and inspire thee, and lead thee unto the ways of everlasting peace. pause for a few minutes. rmerse circumambulation. reconsecration of temple with fire and water. then powerful banishing rituals ofpentagram and hexagram. consecration ceremony for jupiter talisman temple furniture arranged as for the grade of neophyte. banishing rituals of both pentagram and he

nd command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this jupiter talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet. elohim, let there be unto the void restriction! yeheshuah, where are now their gods? 0 my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, 0 mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the stren

ave invoked. take witness that i have duly consecrated this creature of talismans with the aid of yohphiel, the intelligence of tzedek, that it may aid me to overcome all the golden dawn: volume iii book six spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. wrap talisman in silk or linen, put it away, and announce: in the name of yeheshuah the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of yeheshuah yehovashah be with you now and forever more, and let there be peace between me and you. appendix to the jupiter talisman ritual the foregoing is a fairly good example of a ritual for the consecration of a

zorge lap zirdo noco mad. hoath iaida. adgt vpaah zong om faaip sald, vi-i-vl, sobam ialprg izazaz pi adph, casarma abramg ta talho paracleda, q ta lorslq turbs ooge baltoh. givi chis lusdi orri, od micalp chis bia ozongon. lap noan trof cors ta ge 0 q manin iaidon. torzu gohe l. zacar eca ca noquod. zamran micalzo od ozazm vrelp. lap zir 10-iiad. pause and feel the invoked force. in the name of yeheshuah, yehovashah, i invoke the power of the recording angel. i adjure thee, 0 light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic who is thy lord and god. by all the symbols and words of power; by the light of my godhead in thy midst. by harpocrates, lord of <230> silence and of strength, the god of this mine ope

THE MIDDLE PILLAR

ram represents the four elements of fire, water, air, and earth-plus one other. in addition, the number five is attributed to the pentagrammaton or "five-lettered name" this is a natural extension of the tetragrammaton, the holy and hidden "four-lettered name" of god signified by the letters yhvh (717. in the pentagrammaton the letter slun is placed in the center of yhvh, resulting in the name of yeheshuah-yhshvh (71iu7. this is the name of jesus in hebrew, but more importantly to magicians, it is the four elements of fire, water, air, and earth, with the addition of the fifth element of spirit. the element of spirit binds together and governs the other four, which are the metaphysical building blocks of all that exists. the fifth element of spirit, also called the quintessence, crowns and

as a tendency to energize power in the middle pillar, resulting in a feeling of energy increase and a swelling in the body of light. the other direction (down the right and up the left) tends to relax the energy body, possibly resulting in a trance-state. 5. ths direction of circulated energy tends to cleanse the subtle body. 6. we personally like to end the exercise by vibrating the divine names yeheshuah and yehovashah while concentrating on the tiphareth center. 7. circulation of the light would be a better description. 8 "the tree of life as projected in a solid sphere (regardie, the golden dawn, 594, describes a three-dimensional tree which is similar but not identical to the one that we describe here (the tree in the five pillar exercise uses the pillars in the cross-quarters rather

ing tlungs. glossary 259 pentagram: a geometric figure based upon the pentangle, which has five lines and five "points" figures based on the pentangle include the pentagram and the pentagon. the pentagram, or fivepointed star, is also called the figure of the microcosm, the pentalpha, and the wizard's foot. pentagrammaton: a greek word which means "five-lettered name" refers to the hebrew name of yeheshuah (tlwt. pentalpha: another name for the pentagram. persona: a mask of the personality created by the conscious mind and presented to others as the "real" self. phorlakh: angel associated with elemental earth. pingala: a primary nadi which starts at right nostril, goes to the crown of the head, crosses back and forth through the chakras, and terminates at the base of the spine on the right

ames and words are intoned forcefully and with authority in a "vibration" visuddha: sanskrit word meaning "purity" refers to the throat chakra. yah: divine hebrew name associated with chokmah. yang: in chinese taoism the positive, active, male principle. yechidah: in qabalah, the highest part of the soul located in kether and is described as the true divine self. the purest form of consciousness. yeheshuah: hebrew name for jesus. a divine name associated with the five elements of fire, water, air, earth, and spirit. referred to as the pentagrammaton. yesod: hebrew word for "foundation" referring to the ninth sephirah on the tree of life. yetzirah: the qabalistic world of formation, consisting of chesed, geburah, tiphareth, netzach, hod, and yesod. attributed to the element of air. yhvh (mv

TYSON DONALD NEW MILLENNIUM MAGIC

hich the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish spirits. the first name suggests the point of spirit in the center of the square of th

ghtful sphere before the magus dares abolish the circle. this is done through a general banishing formula composed by the magus for this purpose, usually relying on the authority of one or more names of god. it might be something like the following: all entities attracted to the outer edge of this magic circle, depart now, for you have no lawful business here. in the holy names of pentagrammaton, yeheshuah and yehovashah, i command you to go! yet go in peace, and fare you well. it is not good to leave the magic circle hanging in the air of the middle temple and simply step through it as though it did not exist. such disregard severely weakens its protective power. at the close of each ritual, the astral circle of white fire should be reabsorbed into the heart-center of the magus by reversi

TYSON DONALD THE MAGICAL WORKBOOK

he cross. take care to connect the end of the circle with its beginning. its center is on the same level as your heart. visualize this cross and circle sustained on the air of the practice room in glowing lines of white light. this light is an extremely subtle astral fire. transfer your awareness to the transparent sphere inside your chest. see within it the five hebrew letters of the divine name yeheshuah (i, h= 7, sh= w, v= 1, h ;t, written from right to left in lines of brilliant white fire edged with electric blue. draw a deep breath and visualize the inrush of air filling your entire body from the soles of your feet to the top of your skull, even to the ends of your fingers and toes. hold the inhalation four slow beats and cause the sphere of your heart-center to rotate more rapidly

and toes. hold the inhalation four slow beats and cause the sphere of your heart-center to rotate more rapidly, sending its energy streaming outward through every pore of your body to enlarge your aura into a perfect transparent sphere of pallid yellow-white. stab with the glowing point of the incense stick at the intersection of the cross and vibrate the four syllables of the divine hebrew name yeheshuah. as you sound the name, contract your aura like a bellows, driving the vibrations inward back to their source in your heart-center. the compression of your aura forces the power of the vibrations into the palm of your left hand and drives them ritual of the rose cross 167 with incredible force in an expanding spiral up your left arm, across your shoulders, down your right arm, and out th

ng with white light. the horizontal beams of these circle- crosses are somewhat thicker than the line of light connecting the crosses-even though they are the same color, this extra thickness makes the arms of the crosses stand out against the line of light. the end of the line traced from the first cross terminates at the intersection of the second cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. slowly inhale to fill your body from head to toe. hold the breath four beats while energizing your heart-center by making it rotate more quickly. watch with your subtle vision as the outward shining light of your heartcenter expands your aura into a transparent sphere. stab the glowing point of the incense stick at the intersection of

ill your body from head to toe. hold the breath four beats while energizing your heart-center by making it rotate more quickly. watch with your subtle vision as the outward shining light of your heartcenter expands your aura into a transparent sphere. stab the glowing point of the incense stick at the intersection of the cross in the southwest. vibrate the four syllables of the divine hebrew name yeheshuah. as you vibrate the name, contract your aura and send the expanding vibrations rebounding back upon their source in your heart-center. the compression of your aura acts like a pump to drive the vibrations in a high-pressure stream out through the palm of your left hand, up your left arm, across your shoulders, and down your right arm to exit through the shaft of the incense stick. the vi

room, facing northwest. draw energy out of your heart-center with your left hand and project from the incense stick in your right hand a circle-cross similar to the others on the air to the northwest. contemplate the cross for ten seconds. the band of white light you traced across the western side of the room terminates exactly in the center of the cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath and hold it four beats while energizing your heart-center by increasing its rate of spin. watch with your subtle vision as the outward shining light of your heart-center expands your aura into a transparent sphere. stab with the incense stick at the center of the cross and vibrate the holy name yeheshuah. as you vibr

ing northeast. draw energy from your heartcenter into your left hand and send it out through the incense stick in your right hand to project a white circle-cross upon the air to the northeast. contemplate this ritual of the rose cross 169 cross briefly. the end of the line you drew along the northern side of the room terminates in the center of this cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air and hold it four beats as you energize your heart-center. the outward shining light of your spinning heart-center expands your aura into a transparent sphere. stab the glowing point of the incense stick at the intersection of the cross in the northeast. vibrate the four syllables of the div

n from right to left within your heart-center. take a deep breath to fill your body with air and hold it four beats as you energize your heart-center. the outward shining light of your spinning heart-center expands your aura into a transparent sphere. stab the glowing point of the incense stick at the intersection of the cross in the northeast. vibrate the four syllables of the divine hebrew name yeheshuah. contract your aura strongly as you vibrate the name. the sounds expanding outward from your heart-center reflect from your shrinking aura and rebound upon their source, greatly magnified in strength. the compressed power of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shoulders, down your right arm, to founta

its intersection that begins midway along its right arm. contemplate the cross, and note that the line of white light you drew diagonally on the ceiling from the first cross in the southeast enters the top of the cross on the ceiling and terminates in its center. the pillar and beam of the cross are the same brilliant white color as this line, but thicker. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air, and retain it four beats while energizing your heart-center by making its sphere rotate more rapidly. watch with your subtle vision as the outward shining light from your heart-center expands your aura into a transparent sphere. stab the incense stick directly overhead at the intersection

take a deep breath to fill your body with air, and retain it four beats while energizing your heart-center by making its sphere rotate more rapidly. watch with your subtle vision as the outward shining light from your heart-center expands your aura into a transparent sphere. stab the incense stick directly overhead at the intersection of the cross while looking upward, and vibrate the divine name yeheshuah. contract your aura as you vibrate the name. the sounds expanding outward from your heart-center reverberate against your contracting aura and rebound back upon their source with increased energy. the inner surface of the auric shell ritual of the rose cross 171 acts as an amplifier, compressing the power of the name ever more tightly until it escapes into your left palm and is driven in

center of the room facing southeast, and project a circle-cross upon the floor just in front of your feet. from your perspective, the cross is inverted, with its head nearest your feet. first draw its pillar from northwest to southeast; then its arm from northeast to southwest; and then its circle clockwise beginning midway along the arm on your left side. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air, and retain the breath four beats while energizing your heart-center by increasing its rate of rotation. watch with your subtle vision as the outward shining light of your heartcenter inflates your aura into a transparent sphere. stab at the center of the cross on the floor with the incense

ft within your heart-center. take a deep breath to fill your body with air, and retain the breath four beats while energizing your heart-center by increasing its rate of rotation. watch with your subtle vision as the outward shining light of your heartcenter inflates your aura into a transparent sphere. stab at the center of the cross on the floor with the incense stick, and vibrate the holy name yeheshuah. contract your aura as you vibrate the name. the sounds expanding outward in all directions rebound from your contracting auric sphere back upon your heartcenter with greatly magnified force. the compressed power of the divine name 172 moving exercises seeks release from your heart-center and erupts into the palm of your left hand. it is driven in an expanding spiral across your body and

the northeast. walk toward the northeast with the incense stick held in your right hand high over your head, drawing a line of light diagonally across the ceiling as you go. when you reach the center of the room, visualize the diagonal cross that has already been formed on the ceiling. draw the line of light along its arm to terminate at its intersection. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to inflate your body with air, and hold the breath four beats while energizing your heart-center. watch with your subtle vision as the shining light of your rapidly whirling heart-center expands your aura into a transparent sphere. point at the center of the cross on the ceiling and vibrate the divine name yeheshuah

er of the cross in the northeast and project a line of white light downward as you turn your body to face the southwest. walk toward the southwest, continuing to project this radiant line downward in front of you. pause in the center of the room to link the line of light with the intersection of the cross already drawn on the floor. contemplate this cross. visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath to fill your body with air, and retain the breath four beats while making your heart-center spin more rapidly. the outward shining light of your heart-center expands your aura into a transparent sphere. stab with the incense stick at the center of the cross in front of you on the floor. as you do so, vibrate the divi

h written from right to left within your heart-center. take a deep breath to fill your body with air, and retain the breath four beats while making your heart-center spin more rapidly. the outward shining light of your heart-center expands your aura into a transparent sphere. stab with the incense stick at the center of the cross in front of you on the floor. as you do so, vibrate the divine name yeheshuah. as you vibrate the name, contract your aura. the vibrations rebound from the inner surface of your aura and focus back upon your heart-center with magnified potency, compressing the name until it fountains into the palm ofyour left hand and is driven in an expanding spiral across your body and out the shaft of the incense stick. it strikes the astral cross, making it glow with intense w

the first cross. contemplate the cross in the southeast for ten seconds or so. with the incense stick, draw a second circle-cross directly over the first, but make this second cross larger, with a larger circle. first project its vertical beam from top to bottom, then its horizontal beam from right to left. before beginning the circle of this larger cross, visualize the hebrew letters of the name yeheshuah written from right to left within your heart-center. take a deep breath and hold it four beats while energizing your heart-center. the radiance of your heart-center expands your aura into a transparent sphere. as you trace the lower arc of the circle from midway on the right arm across the lower segment of the column to midway on the left arm, use half of your breath to vibrate the holy

huah written from right to left within your heart-center. take a deep breath and hold it four beats while energizing your heart-center. the radiance of your heart-center expands your aura into a transparent sphere. as you trace the lower arc of the circle from midway on the right arm across the lower segment of the column to midway on the left arm, use half of your breath to vibrate the holy name yeheshuah. ritual of the rose cross 175 as you vibrate the name, contract your aura. the vibrations expanding outward from your heart-center reflect from your contracting aura and concentrate within your heart-center with greatly magnified energy. the compressed power of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shou

al chamber are aligned parallel to the sides of the room. i believe this to be an error in judgment. in the exercise i direct that these central crosses be aligned with the diagonal lines of astral fire intersecting on the ceiling and floor, since this facilitates the flow of energies during the exercise. the astral loops must pass through the beams and pillars of all the crosses. the divine name yeheshuah is vibrated twice for the cross on the ceiling and twice for the cross on the floor in order to balance the four vibrations at the corners of the room. the hebrew names yeheshuah (i, h= 7, sh= w, v= 1, h= 7) and yehovashah (i, h= 7, v= 1, sh= d, h= 7) are associated in the christian kabbalism of the renaissance with jesus christ-they are two magic forms of the name jesus. osiris, isis, a

TYSON DONALD THE POWER OF THE WORD

ial being of god the son, just as the old name expressed the nature of god the father. according to this theory, the magical name of jesus was composed of the same four hebrew letters as tetragrammaton, but with one letter added in the middle, the hebrew shin (w, which stands for the element fire, or for the cardinal quality. the fivefold name, ihshvh (3lw3, which can be rendered into english as "yeheshuah" was held by the christian kabbalists of the renaissance to have deprived tetragrammaton of all its power, even as jesus christ had supplanted the jealous god of the hebrews and the gospels had displaced the old testament. this view was first explicitly set forth by giovanni pico della mirandola (1463-94) in his seminal seventy-two conclusions on the kabbalah, published in 1486. in the f

ided into three periods: the first period, of nature, in which god revealed himself to the patriarchs through the name of three letters, shaddai c'tw; the second period, of the torah, in which god revealed himself to moses through the name of four letters, tetragrammaton; and the third period, of grace and redemption, in which god revealed himself to the apostles through the name of five letters, yeheshuah. reuchlin held that with the birth of jesus, the name of four letters had been rendered powerless, its ability to cause miracles having passed into the name of jesus. this is why in the gospels the name of jesus has such force in casting out demons from the bodies of the possessed and in healing the sick. by using the holy tongue, hebrew, and the numerical methods of the kabbalah, reuchl

their opinions too much credit. tetragrammaton can never be displaced by another name, since it embodies in its very structure the order and plan of the universe. the fivefold name supplements tetragrammaton, but it does not supplant it. reuchlin gives two ways of writing the esoteric name of jesus. the first is with the added shin in the exact middle of tetragrammaton-ihshvh(;71tu;7, pronounced yeheshuah. the second form uses the same five hebrew letters, but places the shin after the vau of tetragrammaton- ihvshh(;7ttf1;7, pronounced yehovashah. as i demonstrated in my book, the new magus (pp. 110-i, both of these names can be extracted with supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along

earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with the point of spirit, it reveals the natural order of these five elements, from the lightest and most active (spirit) to the heaviest and most inert (earth. if the hebrew letters are read in a circle around the pentagram counterciockwise, beginning at the point of yod, the name ihshvh, yeheshuah, results; but if the letters are read in a circle clockwise, the name ihvshh, yehovashah, results. this relationship is very similar to that which links the order of the seven days of the week with the astrological order of the seven planets on the heptagram (see illustration on page 53. if the line of the seven-pointed star is traced clockwise from point to point, the order of the plane

cross the heavens. from slowest *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. pentagrammaton spirit tu earth fire pentagram of the elements heavens. from slowest planet to fastest, this order is: saturn, jupiter, mars, sun, venus, mercury, moon. the opposite directions of motion around the pentagram created by yeheshuah and yehovashah allow these two forms of pentagrammaton to serve as words of power for banishing and invoking spirits, particularly those associated with the magical elements, the salamanders (fire, sylphs (air, undines (water, and gnomes (earth. an effective technique is to hold the right arm extended straight out in front of the body at heart level with the fingers spread stiffly forwar

to swirl clockwise upon the air in front of you, growing brighter as it gathers strength and spirals inward to a focus on the air in front of your extended hand. this blazing pinwheel of invocation may be contracted, expanded, or moved through the air by the force of your will. to create a banishing vortex, stand as before and visualize the hebrew letters of the banishing form of pentagrammaton, yeheshuah(;71tu;7, flaming with white light in your heart center. vibrate the letters of the name one by one (pronounced "yod-hay-shin-vav-hay. as you vibrate each letter, visualize it flowing out of your heart center into your left hand, up your left arm, across your body, and down your right arm to form itself on the fingertip of your right hand associated with it on the pentagram-yod (little fi

ral associations. it is also useful in the exorcism of objects, places, or persons haunted or possessed by discarnate intelligences. some doorways, because of evil spirits or humans that may have crossed their thresholds, are unlucky for pentagrammaton heptagram of the planets those who must pass through them regularly. these can be successfully purged of their malevolent associations by the name yeheshuah coupled with the banishing vortex. even the name ihshvh alone, strongly vibrated upon the air without the visualization of the banishing vortex, is potent in cleansing spaces. of all names of power, the name of yeheshuah is the most potent, when properly vibrated, for curing sickness or banishing malicious spirits. it is the esoteric name of the messiah of the jews and the christ of the

ree a person from nightmares, possession, depression, or obsession (persistent destructive thoughts, place your right hand upon the forehead of the sufferer and your left hand over your heart center. visualize the hebrew letters ihshvh glowing in your heart and vibrate the letters so that your breath touches the face of the person. this should be done in a rhythmic chant, repeating the letters of yeheshuah over and over. time the 54 tetragrammaton rhythm of your vibrations of the name so that, as you sound the letters, the sufferer inhales. in this way your breath will be drawn directly into the body of that person through the lungs and spread to every point by the circulation of the blood. you should visualize the white light of the name flowing from your heart center, up your left arm, a

for example, a person with bone cancer would visualize the white light filling the marrow and causing the entire skeleton to radiate with a cool and soothing energy. the name should be repeated over and over in time with the inhalations of the patient for a period of from fifteen minutes to half an hour, and this treatment repeated each day until there is a complete recovery. healing by means of yeheshuah should only be attempted in conjunction with regular medical treatment. it is never wise to depend solely upon magical methods of healing. the body responds weakly to the commands of the spirit when the spirit is clouded by daily cares, emotions, desires, and thoughts. this is almost always the case, even with the most skillful and dedicated healers. medical science may be limited, but w

ight-hand spirit of compassion. dee's second enochian key, where the wings of the winds are mentioned, demonstrated that it is necessary to assume the god-form of yehovashah (ihvshh, the creative and compassionate aspect of the heavenly christ, when we seek to command and direct the twelve wings of mercy on the right side through the "invoking" sigils of the banners; and to assume the god-form of yeheshuah (ihshvh, the judicative and vengeful aspect of heavenly christ, when we seek to command and direct the twelve wings of severity on the left side through the "banishing" sigils of the banners. the symbolism in the fourth chapter of the revelation of st. john the divine is not only the key to understanding dee's hieroglyphic monad, but also to a true comprehension of his four enochian watc

nd speak your purpose in your own words. it will be something like: i (your name, erect this magic circle for the purpose of exorcising this pure, clean water and infusing it with holy light. if you have a magical name, you should use it in this declaration of purpose. point your right index finger at the center of the bowl and speak these (or similar) words: by the authority of the name of power yeheshuah, i banish all shadows from this holy vessel. with your right index finger, inscribe a spiral vortex over the water beginning at the center and expanding in a counterclockwise direction in everwidening circles. finally, end the spiral by raising your index finger to point straight upward. as you do this, visualize astrally an expanding swirl of light that drives dark shadows away from its

great cross. extend and spread your fingers so that their tips form upright pentagrams. speak the words: i give thanks for the successful fulfillment of this ritual of baptism. great guardians of the quarters, i license thee to depart from the boundary of this magic circle. fare thee well. all spirits attracted to the region of this circle, i command thee, depart! in the fivefold names of power, yeheshuah and yehovashah, i banish thee from this place. go in peace, and fare thee well. pivot clockwise to face the north, extend your left index finger with your right hand on your heart, and walk around the altar once counterclockwise. 116 tetragrammaton as you do so, visualize the flaming circle being drawn into your extended fingertip, flowing down your left arm, across your body, down your

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