Michael Wynn's Occult Reference Library
YESOD

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pon 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 colored bar and by a red cord;

ead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this syst

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

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

ddle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind sometimes distinguish the magical path, which embraces all ten sephiroth, from the mystical path of the middle pillar, which is an ascent from malkuth through yesod and tiphareth to kether on the central pillar of the tree. zohar: the book of splendor, the principal book of the qabalah. it is thought to have been written by moses de leon and was first circulated around 1280-1290 a.d. in guadalajara. it included commentaries on the torah. gnosticism: gnosis is a greek term for knowledge. the term gnosis applies to certain religious sects that emerged dur

: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the ast

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

the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supe

3 8 INITIATION CEREMONY

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

of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiro

are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w

ter of the the 30th path of the sepher yetzirah. which answereth unto the letter resh is called the collecting intelligence, and it is so called because from it astrologers deduce the judgement of the stars, and of the celestial signs, and the perfections of their science according to the rules of their revolutions. it is therefore, the reflection of the sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are aga

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

but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. the radix metallo

4 7 INITIATION CEREMONY

the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are

theoricus grades, respectively, while in the north is the portal of the 27th path, by which you have just passed from the grade of practicus. heg: leads practicus forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the hegemon, which is the calvary cross of 6 squares within a circle. hiereus: this cross embraces as you see tiphareth, netzach, hod and yesod and rests upon malkuth. the surrounding circle includes chesed, geburah and malkuth. also the calvary cross of 6 squares forms the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who i

ALEISTER CROWLEY BOOK OF LIES

ically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon

ALEISTER CROWLEY LIBER 777

ns of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf tit

niverse in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. translit

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e real objection to this formula is not inherent in its own nature. witchcraft consists in treating it as the exclusive preoccupation of magick, and especially in denying to the holy spirit his right to indwell his temple<initiate of the xi degree of o.t.o. will remark that there is a totally different formula of alim, complementary with that here discussed. 81 may be regarded as a number of yesod rather than of luna. the actual meaning of the word may be taken as indicating the formula. aleph may be referred to harpocrates, with allusion to the well-known poem of catullus. lamed may imply the exaltation of saturn, and suggest the three of swords in a particular manner. yod will then recall hermes, and mem the hanged man. we have thus a tetragrammaton which contains no feminine compon

ucture of this word is such that it expresses the great work, in every one of its aspects "lastly, it is possible thereby to express all possible spheres of operation, whatever their nature. this is effected by making an equation between the number of the sephira and the difference between that number and 11. for example, 2 degree=9square is the formula of the grade of initiation corresponding to yesod. yesod represents the instability of air, the sterility of the moon; but these qualities are balanced in it by the stability implied in its position as the foundation, and by its function of generation. this complex is further equilibrated by identifying it with the number 2 of chokmah, which possesses the airy quality, being the word, and the lunar quality, being the reflection of the sun o

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

is expressed in the double formula 2 degree= 9square, 9 degree= 2square; and any of these ideas may be selected and articulated by a suitable battery. we may conclude with a single illustration of how the above principles may be put into practice. let us suppose that the magician contemplates an operation for the purpose of helping his mind to resist the tendency to wander. this will be a work of yesod. but he must emphasize the stability of that sephira as against the airy quality which it possesses. his first action will be to put the 9 under the protection of the 2; the battery at this point will be 1-9-1. but this 9 as it stands is suggestive of the changefulness of the moon. it may occur to him to divide this into 4 and 5, 4 being the number of fixity, law, and authoritative power; an

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ave three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful

r, qualities, functions, and importance of each; the "kingscale" of colour, all the tarot attributions, of course; then animals, plants, drugs, perfumes, a list or two of archangels, angels, intelligences and spirits- magic without tears get any book for free on: www.abika.com 63 that ought to be enough for a start) now you are armed! ask yourself: why is the influence of tiphareth transmitted to yesod by the path of samekh, a fence, 60, sagittarius, the archer, art, blue- and so on; but to hod by the path of ayin, an eye, 70, capricornus, the goat, the devil, indigo, k.t. 36 thirteen is the number of achad hebrew option, unity, and ahebah hebrew option, love; then what word should arise when you expand it by the creative dyad, and get 26; what when you multiply it by 4, and get 52? then

ALEISTER CROWLEY MEDITATION

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

breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name

gh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sunderin

mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the

l: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to

, already rbk to ride, drive; horseman, driver; vehicle bkr to be mixed, mingled kbr 224 male (ch) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed 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

jected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citiz

p (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 155) cr)h ynd) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (le

cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested, purified rrb daughter tb a spider #ybk( paths nylyb# 403 sapphire stone ryps nb) wine-press t

ALEISTER CROWLEY THE QABALAH

ord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mothe

ault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see liber 418, 10th thyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possible the evil of matter summ. 333= 37 9 the accurs d. 340 \c the name. 341. the sum

ALEISTER CROWLEY EQ I 5

d of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the in

300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into the midst of ihvh, the four inferior elements, we get ihshvh jeheshua, the saviour, symbolised by the pentagram. 301. ash, fire. 314. shdi, the almighty, a name of god attributed to yesod. 103 325. a mystic number of mars. brtzbal, the spirit of mars, and grapial, the intelligence of mars. 326. ihshvh, jesus- see 300. 333. chvrvnzvn, see liber 418, 10th aethry. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possibly the evil of matter summ. 333= 37 x 9 the accurs d. 340. shm- the nam

ALEISTER CROWLEY EQUINOX EQ I 2 2

r to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus 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

..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second ord

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

nd they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant,9 which later represents the temple itself; of which the guardians are the kerubim, and the vicegerents in the palaces of the rulers ameshet at the n.e, thoumathph at the s.e, ahephi or ahapshi at the s.w, kabetznuph at the n.w. of the place of the evil triad this is the place of yesod, it is termed the place of the evil one, of the slayer of osiris. he is the tempter, accuser and punisher of the brethren. wherefore is he frequently represented in egypt with the head of a water-dragon, the body of a lion or leopard, and hindquarters of a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping dragon. satan-typhon. the slaye

erimposed 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 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-we

is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive 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

the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and it is so called because from it astrologers deduce the judgment of the stars, and of the 272 celestial signs, and the perfections of their science, according to the rules of their resolutions. it is therefore the reflection of the sphere of the sun; and the path connecting yesod with hod, the foundation with splendour" 13 "see 777" cols. xciii, xciv, xcv, pp. 21, 20. 14 "see 777" col. viii, p.2 illustration on page 273 approximated below_ hb:resh hb:samekh hb:tzaddi/ hierophant's) throne_ lamps pentacle_ banner of east. incense_ black white_ salt salt spirit tablet_ of earth lamp altar_ 19thkey of_ tarot_ geomant(ic_ names& figures/ sigels of and_ olympic talismans

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

ALEISTER CROWLEY EQUINOX EQ I 3 2

oth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined by four arcs and with the arcs to top. the first intercepts the position of tipheret, underneath the figure. the second intercepts the center of the segment between yesod and malkut, underneath the figure. these arcs are truncated withou

y. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness and bordereth upon the qliphoth. but the colours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition

; and in his strivings to read it, in his doubts, which minerva -like sprang from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour;

falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a joy not unmingled with sorrow at the apparent hopelessness of ever being able to climb so distant a peak. thus would the heavens and hells seduce him from the path, the path of the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seem

has slain the king, and the captain of the guard, and even the chief eunuch who sleeps across the threshold of the queen's bed-chamber, may lose the kingdom he has all but won amongst the soft seducing cushions of a fair woman's couch, and only awake from his foolish sleep as the mallet drives the nail through his unguarded head. more valiant men have fallen in netzach than ever fell in malkuth, yesod, and hod combined, and more will fall in tiphereth than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, b

balanced thoughts,31 the 30 a person arriving at kether of malkuth is liable to mistake it for kether of kether, and so on with an ever-increasing likelihood until kether of kether is actually attained, when the one swallows the other as the serpent swallows its tail and eventually itself. in kether of kether there 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 a

ALEISTER CROWLEY EQUINOX EQ I 3

riple 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 powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle re

nding at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a cresce

posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach

ALEISTER CROWLEY EQUINOX EQ I 4

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

gical terms taking the place of the chemical ones. 83 "shiva sanhita" chap. v. 84 "ibid, chap. v,107, 108, 109. this is probably wrong, as the sun is usually placed in the manip ra chakkra. in the body of a man the pingala is the solar current, the ida the lunar. in a woman these are reversed. 85 "ibide, chap. v, 75. 86 "shiva sanhita" chap. v, 76, 77. compare this chakkra to the lunar and sexual yesod of the qabalah; also note that the power here attained to is that of skrying. situated in the middle of the sphere of the sun, having ten kalas (petals..87 he who enters this chakkra can made gold, etc, see the adepts (clairvoyantly) discover medicines for diseases, and see hidden treasures.88 4 "the anahata chakkra" this chakkra is situated in the heart, it is of a deep blood red colour, an

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

ese eight truths.227 the first is: i "right comprehension or right views" right comprehension is the first practical step in carrying 143 out the four noble truths, that is in the understanding of the three characteristics- the three fundamental principles of buddhism. besides representing malkuth, the four noble truths (viewed in an elementary manner) represent the four lower sephiroth- malkuth, yesod, hod and netzach, the state of right views carrying with its attainment a transcendency over all wrong views, that is to say all crude and unskilful views, all dogmas, assertions, all doubts, which are as unfertile as the elements are when uncombined, by applying to them what we have termed elsewhere the pyrrhonic serpent of selection. the attainment of right views is arrived at in three suc

iverance. 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 and by mercury and venus respectively. then comes the fifth stage of poise- right livelihood; this is also a stage of exemption from worldly motion, and a stage which brings all below it to a finality and which may be comp

AN INTRO TO STUDY OF THE KABALAH

, named tpart, tiphareth, or beauty, with the name alhim elohim; considered as a triangle of reflection with the apex below. the third triangle may be considered as a second reflection with the apex below; it is formed of the seventh, eighth, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, 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; chokma

BLAVATSKY H P COSMOGENESIS

rna- the man-plant. see also the section of that name in part ii. 1st plane 2nd p. the three higher planes of the septenary kosmos the divine& formless world of spirit* 3rd plane eastern gupta vidya] chaldean kabala 1st p the archetypal world* globe a] g] geburah a] chesed g or z] tephireth f 2nd plane the intellectual world b] f] hod b] netzah e 3rd plane the substantial or formative world c] e] yesod c 4th plane the material* world the earth globe d] the earth malkuth d[[above is in diagram format in the original text[[footnote(s* the arupa or "formless" there where form ceases to exist, on the objective plane* the word "archetypal" must not be taken here in the sense that the platonists gave to it, i.e, the world as it existed in the mind of the deity; but in that of a world made as a f

BLUE EQUINOX

his is a r sum of the previous seven verses. it inculcates the necessity of unwavering aspiration, and in particular warns the advanced student against accepting his rewards. there is one method of meditation in which the student kills thoughts as they arise by the reflection .that.s not it. frater p. indicated the same by taking as his motto, the equinox 18 in the second order which reaches from yesod [sic] to chesed .ou mh .no, certainly not. 32. this light shines from the jewel of the great ensnarer (mara. the senses it bewitches, blinds the mind, and leaves the unwary an abandoned wreck. i am inclined to believe that most of blavatsky.s notes are intended as blinds .light. such as is described has a technical meaning. it would be too petty to regard mara as a christian would regard a m

buddhist had no soul, and the theosophist, not even content with having one, insisted on possessing seven different kinds. if it means nephesch, of course this ought to have been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we have the automatic ego, the animal creator or generator of nephesch in yesod, the lowest point of the ruach, and the marriage between these is the seven portals 99 the first regeneration. nephesch is syrinx, and yesod is pan. nephesch is the elemental soul which seeks redemption and immortality. in order to obtain it, it must acquire a soul such as is possessed by men. now the elemental is said to be afraid of the sword with its cross hilt, of the cross, that is to s

service to the man who has withstood them. however, when at the right moment the crucified one, the extended one, the secret saviour, consents to redeem them, and can do so without losing his power, without in any way yielding to them, their next step is accomplished, and they are reborn as men. this brings us back to our subject, for the lower man, of whom we are still speaking, possesses, above yesod, five forms of intellect and da th their crown. the equinox 100 we then come to another marriage on a higher plane, the redemption of malkuth by tiphareth; the attaining of the knowledge and conversation of the holy guardian angel. the next critical step is the sacrificing of this whole organism to the mother, neschamah, a higher south which is as spiritually dark and lonely as nephesch was

BOOK T

es a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus and there are rosebuds on the branches as well as flowers. venus and virgo above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of hb:h (inheritance, much increase of goods. herein those mighty angels hb:hzyal and hb:aldyh have rule and dominion. xxvi. the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no* book t page 14 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 buds, however, are shewn. the symbols of mercury and virgo are

lames leap herefrom. above and below are the symbols moon and sagittarius. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of hb:y (strength, power, health, recovery from sickness. herein rule the angels hb:yrthal and hb:shahyh. xxxv. the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. saturn and sagittarius. cruel and overbearing force and energy, but applied only to material and

rows of 3. jupiter and pisces above and below. complete and perfect realization of pleasure and happiness, almost perfect; self-praise, vanity, conceit, much talking of self, yet kind and lovable, and may be self-denying therewith. high-minded, not easily satisfied with small and limited ideas. apt to be maligned through too much self-assumption. a good and generous, but sometimes foolish nature. yesod of hb:h (complete success, pleasure and happiness, wishes fulfilled. u u u u u u u u book t page 19 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 therein rule the angels hb:salyh and hb:a'aryal. xliv. the lord of perfected success ten of cups or chalices hand, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which "all run ove

d struck them asunder. no rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. above and below are the decan symbols mars and gemini. despair, cruelty, pitilessness, malice, suffering, want, loss, misery. burden, oppression, labour, subtlety and craft, dishonesty, lying and slander. yet also obedience, faithfulness, patience, unselfishness, etc. according to dignity. yesod of hb:v (illness, suffering, malice, cruelty, pain. therein do hb:a'anval and hb:mchyal bear rule. liii. the lord of ruin ten of swords four hands holding eight swords, as in the preceding symbol; the points falling away from each other. two hands hold two swords crossed in the centre, as though their junction had disunited the others. no rose, flower or bud, is shewn. above and below are su

BOOK OF BLACK SERPENT

each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath t

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

CASE PAUL F THE BOOK OF TOKENS

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

lf. this is the womb of all beings. changeless, this great deep of elemental water remaineth forever pure. because of this it possesseth the quality of stability. it holdeth all things in solution, yet its own nature remaineth ever the same. 2 mem is the murmuring of this great sea of life: and by the addition of its letters, m i m, revealeth the number ninety, which representeth the operation of yesod through the ten lights of emanation. consider this well, o israel, for as yesod is the foundation of existence. so are the waters the substance of that foundation. from water do all forms have their beginning, even as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider what is the meanin

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

ing one in which the life-power realizes 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

104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from the turning the eye of the soul within. compare this passage with the whole meditation on the letter heh. 4 this paragraph refers to the 28th path of wisdom which joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its exi

paragraph rehearses various names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah is the lowest of the four qabalistic worlds. this paragraph begins with the attribution of the physical sun to the letter resh. it goes on to warn us that the physical sun is not to be confounded with the spiritual sun. 3 this paragraph is reminiscent of the great egyptisn symbol of the winged disk. the key-word is kanaphim, k n p i m "wings, which adds up to 200, the n

ne who was a profound qabalist. the number 24 is the result of the multiplication of the digits in 406 (4 x 6, the number of the letter-name th v. the twenty-four thrones are the positive and negative manifestations of the twelve forces corresponding to the twelve signs of the zodiac "instruction" or "erudition" is the meaning of the hebrew maskil, m sh k i l. this word is a title of the sephirah yesod, foundation. its numeration is 400, that of the character tav. the source of all things is likewise the goal of all endeavors, and that source is the true self of every seeker for light. therefore the author says "behold, in th v, tav, is it concealed, for th v is a th h, atah, also" that is, th v is 406, the number of a th h, vhich means "thou [190] c o m m e n t on t a v this last is used

in a glass, which, if it striketh straight into the eyes, seemeth to be the sun itself. no man riseth to ruach by his own power. yet many delude themselves concerning this, and from that delusion spring up many weeds of error. know ye that the least of thine impulses towards what seemeth to be above, hath its source in that same above. avoid error by keeping fast to this. nothing in the levels of yesod and malkuth, ever can or doth set power into operation. these are but as glasses, and the feelings and interpretations of the spheres of desire and intellect directed downward toward yesod and malkuth, are as spectators watching a mirrored reflection wherein all is the reverse of the true images. in the physical universe of guph is the breaking up of the one into the four which are the basis

DION FORTUNE MYSTICAL QABALA

pon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know

enian 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 christian church persecute

ords are to thought, symbols are to intuition. curious as it may seem, the symbol precedes the elucidation; that is why we declare that the qabalah is a growing system, not a historic monument. there is more to be got out of the qabalistic symbols to-day than there was in the time of the old dispensation because our mental content is richer in ideas. how much more, for instance, does the sephirah yesod, wherein work the forces of growth and reproduction, mean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships be

s of growth and reproduction, mean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes to work these out in the material of his studies he finds that therein are hidden important clues; and so upon the tree, one thing leads to another, explanation of hidden

and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but concealed under the mystery of daath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all

inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from the third cavity there goes forth a thousand times a thousand conclaves and assemblies, wherein daath, k

said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venu

severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

immediately followed in the second verse with the five root phrases that serve as the skeleton upon which the body of the book hangs. one or another of these root phrases lead into most of the verses throughout the rest of the text. there are ten intangible sefiroth (hmylb tvrypc rsi, eser sefiroth belimah) and twenty-two letters are the foundation (dvcy tvytva ,ytsv ,yrsi, esrim ooshtayim autiot yesod: three mothers (tvma sls, shalosh imote) and seven double letters (tvlvpk ibs, shevah kuhfoolote) and twelve simple letters (tvuvsp hrsi, esrae puhshootote. 2 the verses beginning with ten intangible sefiroth generally allude to various forms of the tree of life, some of which are unique to this book. we mentioned earlier that the sefer yetzirah is the textual source for the six-pointed star

FLY THE LIGHT

ributed 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 sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her divinity is sexual perversion, the original priestess of fuck and whore of the shadowed ones (the fallen angel

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

th as given by scholem2 as follows: pico unity intellect reason superior concupiscence superior irascibility free-will that through which all converts to superiors that through which all converts to inferiors mixtures, etc. the power of the first ketlier: the supreme hokhmah: wisdom binah: intelligence hesod: love or mercy gevurah: power and wrath rahimin: compassion netsch: eternity hod: majesty yesod: basis malkuth: kingdom or glory pico, p. 113: scholem, major trends, p. 209. 101 pico della mirandola and cabalist magic pico's meanings are, as can be seen, mostly the same, and he shows understanding of the circular arrangement, or movement, of the sephiroth through which the last connects with the first. it is no accident that there are seventy-two of pico's cabalist conclusions, for the

FULLER J F C SECRET WISDOM OF THE QABALAH

riad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in keth

ic principles. it represents the right leg and thigh of macrocosmos (8) dvh hod, splendour, or glory. this is the left leg and thigh of macrocosmos. by triumph and glory, we comprehend extension, multiplication and force; because all the forces which were born into the universe went out of their bosom, and it is for this reason, that these two sephiroth are called: the armies of yhvh. 18 (9) dvsy yesod, foundation. this sephirah is the seat of the generative principle. everything shall return to its foundation, from which it has proceeded. all marrow, seed and energy are gathered in this place. 19 (10) uvklm malkuth, kingdom, or dominion. as kether is the harmony at the beginning, so is malkuth the harmony at the end; the first the head and the last the feet of adam qadmon. the divine name

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

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

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

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

m, and as the members progressed from grade to grade so they also passedfrom world to world.theprogression was asfollows:the0=0gradeofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world

GILBERT THE SORCERER AND HIS APPRENTICE

st each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose forms are those of corrupting, loathsome bull-men, linkedtheqliphoth of the qabalah 29together. thereunto are also referred nachashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful

oman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no. 11) the leviathan are, as

f days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referred to binah. these two persons united become.the parents ofzauiranpin,the lesser countenance .10.zauiranpin, microprosopus, or the lesser countenance is theson.tohim are attributedthesix sephiroth from chesed to yesod. butofthese his especial sephira istiphereth,ii.malkah,the. queen, andkallah,the bride are titles of maikuth, considered as the spouse of microprosopus or zauir anpin. 12.thefour letters ofare thus referred:to abba, m to aima, to zauir anpin m to malkah.r:\zauirxallah anpin32thesorcerer and his apprentice13. the secret names of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45ass

maton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the letters are classed together according to the similarity of their numbers. thus in one chamber are placed gimel, lamed and shin, whose numbers are similar, 3, 30, 300 and so on. the first form is t

second form16. each of the 22 paths represents the equilibrium of the sephiroth it connects.theazoth lecture33tetrad oftheelements hexad of dimensions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of the number 10 multiplied by 4, the number of th

he hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and

GNOSTIC HANDBOOK

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

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

uty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower 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 proce

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

ct opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah is the world of transmission. the image is that of water, where the forms that exist in potential take shape and body. it is a mixed world of light and darkness. traditional attributions for this world have been the archangels. these may seem a little arch

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

criptions of forces with this world, which is basically the astral planes. some of the more expressive are those of the hebrew hierarchy. kether. chaioth ha kodosh. holy living creatures. chokmah. orphanism. wheels. binah. aralism. thrones. chesed. chashmalim. shining ones. geburah. seraphim. fiery serpents. tiphareth. malachim. kings. netzach. elohim. the gods. hod. ben elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not

ss. sephira. planet. angel. intelligence. spirit. kether. primum mobile. chokmah. the zodiac. binah. saturn (shabbathai. cassial agiel. zazel. chesed. jupiter (tzedek. sachiel. iophiel. hismeal. geburah. mars (madim. zamael. graphiel. bartzabel. tiphareth. sun (shemesh. michael. nakhiel. sorath. netzach. venus (nogah. hanael. hagiel. kedemel. hod. mercury (kokab. raphael. tiriel. taphthartharath. yesod. moon (levanah. gabriel. malkah be schad barschemoth ha-shartathan tarshisim ve-ad ruachoth schechalim. malkuth. earth. fig 25 gnostic theurgy page 99 to conclude to conclude this introduction to kabbalah, i wish to share with you a more poetic outline of the tree of life. this was originally published in the book of lies, a paradoxical outline of mystical doctrine written by aleister crowle

GOLDEN DAWN RITUALS ENOCHALL

form/ carry out. fisis: execute. fmnd: subservient angel of air angle of air tablet, also known as fmond. fmond: angel, also known as fmnd. focisni: governor of the second division of the aethyr bag (83. g: with/ in/ you/ your. g a: thirty-one. g chis ge: are not the. 24 ga: name of an angel who appeared to dee and kelley("last breath of the living. ge: not/ is not/ are not/ our. gabriel: name of yesod outer heptagon. gag (meaning unknown) gah: spirit/ spirits. gahire (meaning unknown) gahoachma: i am what i am (a title of god. gaiol: five lettered holy name of god, ruling the element of water. gal: name of the enochian letter representing d. galaas: name of jupiter perimeter. galas: name of jupiter (corrected) perimeter. galethog: name of luna perimeter. galgol (meaning unknown) galsuagap

GOLDEN DAWN RITUALS K

h, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such" second adept "let the chief adep

GOLDEN DAWN RITUALS ZAM13

h, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendered. yesod: i also undertake to work unassisted at the subjects prescribed to study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my ob

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

th. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowle

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

able to perceive this fact. for this reason, grades should remain an entirely personal matter. let your own conscience (but not your ego) guide you. table vi. aethyrs and magical grades magical correspondin aethyrs experiencesl grade* sephiroth (up to) abilities neophyte zelato enter therealzas beyond the physi- malkuth tex cal in the etheric enter the lower regions of the astral plane. theoricus yesod bag gata hall use of intellectual practicas hod des capabilities. travel in time and space. philosophus netzach nia adeptas miinor enter regiionsof tiphareth asp mental lower plane (miinor adept) and gain knowledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade"

GREY W G CONDENSATION OF KABBALAH

d realize it. so an eighth sphere or field was thought to be hod, or glory, otherwise honour. an appreciation of everything achieved and a sense of how it should be treated and held together or developed in order to make it worthwhile for projection further toward materialisation. since another sphere-concept had to complete the triad as a resultant of the last two, this was forthwith produced as yesod. literally this meant a foundation or basis on which to build. the final poising point from which consciousness might be pushed into concrete forms of existence. it alsomeans the foundation of a family, and here it meant the family of man. note that hitherto, the spheres have consisted of consciousness alone without matter. by combining these as 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8, we get 36, and 3+ 6

ting the step-by-step means by which god was assumed to descend the tree towards a state of man, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres f

, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side

at the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up it. one is that of a bow, called keshet, which fires a golden arrow, termed chetz, straight up the middle pillar in the direction of divinity. this bow is thought to be just below the ninth sphere yesod, and is symbolised by the rainbow, composed of all colours of the spectrum. see figure 4. it represents projective energy drawn from every sphere, and the arrow signifies pure aspiration deliberately aimed at some objective ahead of normal reach in this world- our advanced thoughts and intentions. the fruits of the tree can sometimes be shot down by arrows rightly aimed from the ambition and

ISIS UNVEILED

potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic hosts. the first 'head' is called the intel- lectual world; the second 'head'isthesensible, or

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

sophical overview, h in history of jewish philosophy edited by daniel h. frank and oliver leaman (london. new york: routledge, 1997, and hava tirosh-samuelson, gphilosophy and kabbalah: 1200-1600, h in the cambridge companion to medieval jewish philosophy (cambridge: cambridge university press, 2003. ernst muller, in history of jewish mysticism (oxford: east and west library, 1946; rpt. new york: yesod publishers, n.d, writes (pp. 73-74: in spain the cabbalah assumed a more philosophical form, due to the influence of the religious philosophy which was already fully developed in that country. there are numerous points of contact between it and the work of the three great thinkers jehudah halevi, solomon ibn gabirol, and abraham ibn ezra. the first-named devoted some space to the sefer yezir

oints of contact between it and the work of the three great thinkers jehudah halevi, solomon ibn gabirol, and abraham ibn ezra. the first-named devoted some space to the sefer yezirah in his great work cuzari. gabirol as a neo- platonist has many resemblances with the cabbalah. c finally abraham ibn ezra made mystical numerical and literal analyses of the name of god, particularly in his writings yesod mora c i. on ibn gabirol, refer to. raphael loewe fs ibn gabirol (new york: grove weidenfeld, 1989, an analysis of ibn gebirol fs life and writings. included is a full translation of keter malkut (royal crown, which muller calls gabirol fs great gcosmological hymn. h. the improvement of the moral qualities: an ethical treatise of the eleventh century by solomon ibn gabirol cwith a translatio

am ibn ezra on the pentateuch, translated by jay f. shachter. hoboken: ktav publishing house, 1986. commentary on the pentateuch, translated and annotated by norman strickland and arthur m. silver. new york: menorah publishing company, 1988. the commentary of rabbi abraham ibn ezra on hosea, edited and translated by abe lipshitz. new york: sepher-hermon press, 1988. the secret of the torah (sefer yesod mora ve-sod ha-torah) translated by norman strickman. northvale. jerusalem: jason aronson inc, 1995. rabbi ibn ezra fs commentary on the creation (perush ha-torah: bereshit, perek 1-6) translated by michael linetsky. jason aronson, 1998. also see. del valle, carlos. gabraham ibn ezra fs mathematical speculations on the divine name, h in mystics of the book: themes, topics and typologies, edi

KNOWLEDGE LECTURE FIVE

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

d olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another a

be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. l

KNOWLEDGE LECTURE FOUR

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

KNOWLEDGE LECTURE THREE

is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 l

KNOWLEDGE LECTURE TWO

hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is the kerubim(\ybwrk, or 'strong ones. malkuth's divine name is adonai ha-aretz( rah ynda, its archangel is sandalphon wpldns)and its choir of angels is the ashim(\yca, or 'virile ones. planetary names, angels, and intelligences in hebrew, saturn is called 'shabbathai. it's angel is cassiel

LAITMAN M BASIC CONCEPTS IN KABBALAH

l, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fact that in our world the vessel (the will to receive pleasure) exists at its lowest level, called the material body. before its final materialization, the vessel evolves through four stages, divided into ten sefirot (levels: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is

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

o h a r the book of zohar was concealed from the uninitiated from the day of its creation. now, the conditions have ripened for its disclosure to the public. to make the zohar accessible to every reader, we must precede it with some explanations. first, it should be noted that everything described in the zohar is an order of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and their combinations. in the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten sefirot sufficient to describe every spiritual action or object. however, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in our world: matter, form in matter, abs

ed only with respect to human souls. it is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these three boundaries. the following sefirot correspond to the four reviewed worlds atzilut, beria, yetzira, assiya (abya: sefififirat (sefira of) hochma corresponds to the world atzilut; sefirat bina corresponds to the world beria; the six sefirot, from hesed to yesod, collectively called tifferet, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each se

til the appearance of the ari s kabbalistic method? the answer to this question is found in kabbalah: for 6,000 years of its existence, the world has been structured as ten sefirot, where keter designates the creator s influence and the other sefirot are divided into three groups (see below and in drawing 3 on next page: head: hochma, bina, daat; middle: hesed, gevura, tifferet; end: netzah, hod, yesod. the 6,000 years are also divided into three parts: 2,000 years darkness; 2,000 years the preparation period; and 2,000 years the days of the messiah (redeemer. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 83 drawing 3 the first 2,000 years refer to the head, meaning this period receives the small light (nefesh) because the sefirot are inversely related to the creator s light th

period is called the darkness period. during the second 2,000 years, when the second group of sefirot (hesed, gevura, and tifferet) develops, the light of nefesh that filled the first group of sefirot descends to the second one, and the light of ruach fills the first group. these 2,000 years, following the darkness period, are called the torah period. the third group of sefirot, netzah, hod, and yesod, takes the last 2,000 years. the light of nefesh descends here from the second group, the light of ruach descends from the first group to the second, and the light of neshama enters the first group. the entire wisdom of kabbalah, and the zohar in particular, was concealed until the emergence of the third group. the ari revealed the zohar to us, and his commentaries showed us the path to atta

LAITMAN M KABBALAH REVEALED

mes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malchut. the origin of creation 61 the desire to acquire the thought of creation is the most powerful force in creation. it stands behind the whole process of evolution. whether we are aware of it or not, the ultimate knowledge we all seek is the understanding of why the creator d

ur world, then does the world actually exist outside of us? could it be that the world around us is really just a tale we want to believe? 94 kabbalah revealed we ve said that creation started from the thought of creation, which created the four basic phases of light. these phases include ten sefirot: keter (phase zero, hochma (phase one, bina (phase two, hesed, gevura, tifferet, netzah, hod, and yesod (all of which comprise phase three xzeir anpin, and malchut (phase four. the book of zohar, the book that every kabbalist studies, says that all of reality consists of only ten sefirot. everything is made of structures of these ten sefirot. the only difference between them is how deeply they are immersed in our substance xthe will to receive. to understand what kabbalists mean when they say

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

h to aspire to be like any of the previous stages. it can only passively resist egoism by preventing itself from receiving pleasure (the action contrary to the fifth stage. this is known as the world olam assiya. every world has five sub-stages that are called partzufim: keter, hochma, bina, zeir anpin, and malchut. zeir anpin consists of six sub-sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. after the creation of the five worlds, our material world the realm below the world of assiya was created and a human being was created in it. the human being was endowed with a small portion of the egoistic qualities of the fifth stage. if human beings ascend in the process of spiritual development from the bottom to the top within the spiritual worlds, then the part of egoism that is in t

LAITMAN M THE KABBALAH EXPERIENCE

nk between the parts of the body is gone and each characteristic finds itself on its own. t h e k a b b a l a h e x p e r i e n c e 262 what ties all the parts of the body, or desires, together is that we are all comprised of the same desires, but each of a different kind, character and shade. the fundamental attributes of the creatures are the same, but the first nine sefirot, from keter through yesod, mix with the tenth sefira, with the malchut of each of them, in man s ego, in different combinations in each of us. they mix by well-defined signs and groups. in this way, they cause the creation of races, nations etc. t h e d e v e l o p m e n t o f t h e s o u l q: how can i know which degree my soul is in, in the course of my spiritual development? a: if you work on yourself, you will gr

en sefirot of the guf (body. then there is a division to twelve, which stems from the number of partzufim (faces) in the world of atzilut. in the wisdom of kabbalah you will find the explanations of every division and the interrelations between them. t h e s e f i r o t y e s o d a n d z e i r a n p i n q: why is zeir anpin divided by six parts instead of the ordinary five? what is the purpose of yesod? a: zeir anpin has to be in contact with malchut, in order to convey the light to her. for that to happen, he must build a special sefira to serve as a bridge between malchut and him, meaning that it will possess similar attributes. for that purpose zeir anpin consists of: 1. hesed v keter 2. gevura v hochma 3. tifferet v bina 4. netzah v zeir anpin of zeir anpin 5. hod v malchut of zeir anp

a: zeir anpin has to be in contact with malchut, in order to convey the light to her. for that to happen, he must build a special sefira to serve as a bridge between malchut and him, meaning that it will possess similar attributes. for that purpose zeir anpin consists of: 1. hesed v keter 2. gevura v hochma 3. tifferet v bina 4. netzah v zeir anpin of zeir anpin 5. hod v malchut of zeir anpin 6. yesod v the sum total of all the previous sefirot (like a salad made of five original components that when put together, form a new attribute. after yesod comes the collective malchut v the creature, the soul, the part that must unite with the creator (zeir anpin) through equivalence of form. malchut is the creature and zeir anpin is the creator. zeir anpin is the one to which all prayers to be ra

malchut v the creature, the soul, the part that must unite with the creator (zeir anpin) through equivalence of form. malchut is the creature and zeir anpin is the creator. zeir anpin is the one to which all prayers to be raised and corrected turn, and c o n c e p t s i n k a b b a l a h 377 he, at the request of malchut (man, builds a bond with her v contact and coupling v through his sefira of yesod. w h at i s a s o u l? q: what is that spiritual object called a soul? a: the zohar writes about the relationships between all five partzufim of the world of atzilut, which is the world that governs reality. it says: therefore shall a man leave his father and his mother (genesis 2, 24, meaning the soul will become independent from its mother and father, attain completeness and independent co

e. 364 malchut and the world of ein sof..365 the evolution of malchut. 366 the lights of malchut. 367 what are sefirot. 368 directions of development..369 what is a spiritual vessel. 370 the light of correction and the light of fulfillment. 372 two screens. 373 spirituality and the love of man..374 what is bina..374 what are 6,000 years..374 what is a jew. 375 spiritual divisions. 376 the sefirot yesod and zeir anpin. 376 what is a soul. 377 what is an awakening from below. 377 the spiritual force called messiah. 378 what is confidence. 378 who is a friend. 378 what is humbleness. 379 righteous and evil. 379 who is righteous. 380 d e t a i l e d t a b l e o f c o n t e n t s 441 good and bad. 380 power of light. 381 what is punishment. 381 what is sin. 381 end of the world. 383 what is hel

LAITMAN M THE PATH OF KABBALAH

baby sucks from its mother. how does the milk become food for the baby? when menstruation stops, the mother s blood is used for the development of the embryo. during labor, blood pours out; this blood is impure and cannot be corrected. it becomes impure desires, denied of any desire to give, to bestow. but there is a part of the blood that turns into milk after labor. it rises from the sefira of yesod, where the womb is, to the chazeh (chest, which is in the sefira of tifferet of the partzuf. everything that happens in the spiritual world and every spiritual law automatically applies to our world. thus, by studying the processes of impregnation, the evolution of the embryo, and labor, as well as the infancy and growth of the spiritual partzufim, we can understand the processes that occur

th respect to the souls. only when souls actually begin to emerge from the world of beria and below, do the changes in the degrees of these worlds begin to influence them. it is much like a person who hides under clothes and concealments in order to not be seen or sensed. the person certainly remains unchanged. similarly, the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls that receive the light are divided

it is for her own pleasure. therefore, when a desire to receive for itself awakens in partzuf nekudot de sag, the malchut that performed the first restriction and stood at the sof de galgalta rises to the place in nekudot de sag, from which nekudot de sag began to want to receive the light for itself. each partzuf consists of ten sefirot keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot de sag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and malchut. thes

d tifferet. these sefirot want only to give and receive nothing in return. t h e pa t h o f k a b b a l a h 196 pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 197 b. a lower part, comprised of netzah, hod, yesod, and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. sefirot netzah, hod, yesod and malchut do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive the light for themselves. example: a man was accustomed to receiving a regular sum of money in order to give to the poor. one day, he received a m

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

heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unable to correct itself. t h e pa t h o f k a b b a l a h 326 however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters mal

l with the creator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled, sawing off (nesira, because this process seemingly cuts this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word, sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening, a process of correction. this occurs by changing the egoistic attributes of creation to the altruistic attributes of the creator

to a spiritual ascent to a degree called yom kippur. five days pass from yom kippur to the beginning of sukkot, during which the preparation of the five parts of the upper light, nefesh, ruach, neshama, haya, and yechida, are performed. the upper light permeates the soul during the seven days of sukkot because the vessel of the soul consists of seven sefirot: hesed, gevura, tifferet, netzah, hod, yesod, malchut. the upper light can only permeate the soul (malchut, represented by the citron, etrog) when it is connected with a superior spiritual object (zeir anpin, represented by the palm branch, lulav) and the origins of the light, netzah and hod (represented by the myrtle and the willow, hadas pa r t s e v e n: t h e i n n e r m e a n i n g 351 and arava respectively. just as there is a ne

LIBER 777

ciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin ey

of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahio

niverse in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. liber 777 52 notes to table of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. trans

LIBER LVII

ord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mothe

oncourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on ob, od and aour in the introduction to levi.s rituel de haute magie. t.s] on the qabalah 37= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus.see 300. 333. wznwrvj, see liber 418, 10th athyr. it is surprising that this large scale 3 should be so terrible a symbol of dispersion. there is doubtless a venerable arcanum here connoted, possible the evil of matter summo. 333= 37 9 the accursed. 340 \c.the name. 341. the su

LIBER LXXVIII

pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus i: and there are rosebuds on the branches as well as flowers$ and f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. co

es leap herefrom. above and below are the symbols= and i. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. 36 liber lxxviii generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of y (strength, power, health, recovery from sickness. herein rule the angels latry and hyhac. xxxv the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. f and i. cruel and overbearing force and energy, but applied only to material and selfish ends. sometimes sh

nged in three rows of 3& and l above and below. complete and perfect realization of pleasure and happiness, almost perfect; self-praise, vanity, conceit, much talking of self, yet kind and lovable, and may be self-denying therewith. highminded, not easily satisfied with small and limited ideas. apt to be maligned through too much self-assumption. a good and generous, but sometimes foolish nature. yesod of h (complete success, pleasure and happiness, wishes fulfilled. therein rule the angels hylas and layru. a description of the cards of the taro 41 xliv the lord of perfected success ten of cups or chalices hand, as usual, holding bunch of water-lilies or lotuses, whose flowers pour a white water into all the cups, which all run over. the uppermost cup is held sideways by a hand, and pours

if it had struck them asunder. no rose at all is shewn, as if it were not merely cut asunder, but utterly destroyed. above and below are the decan symbols% and c. despair, cruelty, pitilessness, malice, suffering, want, loss, misery. burden, oppression, labour, subtlety and craft, dishonesty, lying and slander. yet also obedience, faithfulness, patience, unselfishness, etc. according to dignity. yesod of w (illness, suffering, malice, cruelty, pain. therein do lawnu and layjm bear rule. 46 liber lxxviii liii the lord of ruin ten of swords four hands holding eight swords, as in the preceding symbol; the points falling away from each other. two hands hold two swords crossed in the centre, as though their junction had disunited the others. no rose, flower or bud, is shewn. above and below ar

LIBER SAMEKH

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

e is presumably to the design for a magic circle given in book 4, part 2 (it appears on the dust jacket of the symonds& grant edition of magick; see also the figure gthe triangle of the universe h illustrating liber cmlxiii in equinox i (3. in liber samekh& liber viii 52 the centre is an inverted tau of ten squares for the sephiroth (the upright representing kether, chokmah, binah, tiphareth, and yesod, with malkuth in the centre of the base; this is enclosed within a notional equilateral triangle, indicated only by three lozenges at its corners; the circle is circumscribed about this triangle, thus the tiphareth square is at the centre of the figure. the design is somewhat impractical unless one has the regular use of a room some thirty feet or more in both horizontal dimensions, since yo

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

MACNULTY W KIRK KABBALAH AND FREEMASONRY

nds outside the door of the lodge and keeps off intruders. his function is analogous to that of the central nervous system which is a highly selective filter of the physical stimuli with which we are constantly bombarded. he is directly responsible to the inner guard, a second sentinel whose jewel is two swords, crossed. the inner guard's post is inside the door of the lodge. i have placed him at yesod. like the ego, he responds to the information he receives from the tyler. he determines with selectivity who will be admitted to the lodge. in this respect his function is analogous to that of the ego, in that material is admitted into consciousness only when the ego recognizes it. in most people the inner guard/ego devotes its attention exclusively to the requirements of the tyler/physical

hmic blows suggest capacity to experience passion which is associated with that sefirah. the chisel is a tool which works only on the surface of stone, and it represents education. it goes nicely at hod, which is associated with classification and analysis; useful and necessary, but superficial activities. the 24 inch gauge, which is related in masonic terms to the length of the day, is placed at yesod. it is a tool which measures quantity. by its use, the apprentice determines when to apply passion and when analysis and how much of each to use in each case. in other words, he coordinates the use of passion and analysis. the use of tools in this way is an interesting image. tools are things one owns. they are one's property, and one must learn to use them properly. it is of significance th

in this drawing is the junior warden, and his jewel is the plumb rule. he is placed at tiferet/self. he is one of the principal officers of the lodge, and his task is to supervise the activities of the ground floor. when masonic labor is being conducted the inner guard is supposed to "obey the commands of the junior warden."56 this duty is analogous to the kabbalistic discipline requiring the ego/yesod to direct its attention up the path of honesty to the self/tiferet. although the labor of the apprentice is oriented toward interior work, the ground floor is contiguous with the physical world. since a stable situation in ordinary life is a prerequisite for interior work, the apprentice is taught the appropriate manner in which to relate to events and persons the world. masonic symbolism us

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

o his routine worldly activities. the application (yesod) of truth (tiferet) to the conduct of his analysis (hod) yields justice; i have placed that initial in that triad. similarly, the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols suggest that by labor in the first degree the apprentice is expected to do five things (1) discipline himself and hold his interior experience close (2) identify and take control of his capacities for passion and analysis (3) ensure that it is his self and not his ego that determines what is

t daat. now, daat is not a sefirah. i think of daat as a place in its own world where the texture of that world is such that one has access to the corresponding area in the next higher world. for an example, consider the situation one world lower. the daat of the physical body is the person's face; and if you look at a person's face, you have access to his persona, an aspect of his psyche, at the yesod of yezirah. that is the nature of daat; and with that in mind, let us turn to the consideration of the royal arch. the three degrees of masonry take place at the building of king solomon's temple. that temple was the wonder of its age, but it had a difficult history. in the process of various invasions of the holy land the temple was finally destroyed. it was to be rebuilt several hundred ye

ls us that here, encoded in symbols, is a complete body of knowledge which requires only a "key" to make it clear. i am going to suggest that the "key" to understanding the royal arch is the kabbalistic tree of life. figure 22 shows the tree of life superimposed on the diagram of the chapter; and it seems to fit very nicely. on the central column we see the sojourners at malkhut, the candidate at yesod, the volume of the sacred law at tiferet, the pedestal at daat, and the three principal officers at the supernal sefirot. now, consider this situation on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we would expect to find him a

the volume of the sacred law at tiferet, the pedestal at daat, and the three principal officers at the supernal sefirot. now, consider this situation on the extended tree (figure 23. we have seen that the mystical death, the experience of transition, occurs at the daat of yezirah. as the candidate becomes aware of the corresponding part of the next higher world we would expect to find him at the yesod of beriah, and that is exactly where he is located as a candidate in the chapter. kneeling at yesod (in figure 22, the candidate looks up the path of honesty to tiferet, up the path of awe and through the daat of beriah to glimpse the divine persona at the yesod of azilut (figure 23. this moment is a dramatic representation of the culmination of the mystical ascent, the final goal of the phi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e troops of angels who cease not to cry day and night, qadosch, sadosch, qadosch, adonai elohim tzabaoth (that is, holy, holy, holy, lord god of hosts, heaven and earth are full of thy glory; and by the ten angels who preside over the ten sephiroth, by whom god communicateth and extendeth his influence over lower things, which are kether, chokmah, binah, gedulah, geburah, tiphareth, netzach, hod, yesod, and malkuth. i conjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests

g invoked, there came so great a quantity of locusts which appeared in the land of egypt, that they devoured and swallowed up all that the hail had spared; and by the name of patheon, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name yesod and in the name yesod, which moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of yeshimon, which moses named and invoked, and the red sea divided itself and separated in two; and by the name hesion, which moses invoked, and all the army of pharaoh was drowned in the waters; and by the name anabona, which moses having heard upon mount sinai

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. the spirits of yesod are the cherubim or angels, those powers which fecundate the earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth s

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

MICHAEL FORD WITCHMOON

(7) and banishing ritual "harmony is born within the circle. we are joined within this rite as children of the goddess, she who rides the night sky. thy dance of shadows and dream casting visions. an eye which drips the blood of the moon, to which a cloaked night gives compassion. she who holds the spirits who traverse a sky of endless processions. hark! come forth, manifest in the power zone of yesod, in which the rays cascade with silver tones of life.a fire warms the earth in your honor, to that of amber visions so clear in their ecstasy. widdershins around a cackling fire, your many children dance, born of witchblood and invoking the sign of hecate, dark goddess of the moon. we call your essence down, just as we dance. in spirit. in flesh! oh morpheus, hypnos and thanatos your sight b

MICHAEL W FORD THE VAMPIRE GATE

orm is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like beasts. the moon yesod lilith gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are those of corrupting, loathsome bull-men, joined together. these demons are also called nachashiel, evil serpents, and obriel. the spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic workings, this sphere relat

MORALS AND DOGMA

kemah is not absolute wisdom of itself _but is wise by means of binah, who fills himself from it, and if this supply were taken from it, would be dry and unintelligent. and thereupon seven precious vessels become, to which are given the following names: gedulah _magnificence_ or _benignity [or khased _mercy; geburah _austerity, rigor_ or _severity; tephareth _beauty; netsakh _victory; hod _glory; yesod _foundation_ or _basis; and malakoth _rule, reign, royalty, dominion_ or _power. and in gedulah he took the character of _great_ and _benignant; in geburah, of _severe; in tephareth, of _beautiful; in netsakh, of _overcoming; in hod, of our glorious author; in yesod, of _just, by yesod all vessels and worlds being upheld; and in malakoth he applied to himself the title of _king. these numera

highest to the lowest. others hold that they issued forth in three lines, parallel with each other, one on the right hand, one on the left, and one in the middle; so that, beginning with the highest and going clown to the lowest, hakemah, khased [or gedulah, and netsach are one over the other, in a perpendicular line, on the right hand; binah, geburah, and hod on the left; and kether, tephareth, yesod, and malakoth in the middle: and many hold that all the ten subsist in circles, one within the other, and all homocentric. it is also to be noted, that the sephirothic tables contain still another numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the

metimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the idea of the universe, the kabalah assigns a human form. in this, kether is the cranium, hakemah and binah the two lobes of the brain, gedulah and geburah the two arms, tephareth the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female organ, of generation. yod is hakemah, and he binah; vav is tephareth, and the last he, malkuth. the whole, say the books _mysterii_ or of _occultation, is thus summed up: the intention of god the blessed was to form impersonations, in order to diminish the light. wherefore he constituted, in macroprosopos, adam kadmon, or arik anpin; three heads. the fi

is world of restoration, the numerations are arranged as distinct persons. for hakemah is on the right hand, on the side of gedulah, and binah on the left, on the side of geburah; and kether is the beam of the balance above them in the middle. so gedulah or khased is on one hand, and geburah on the other, and under these tephareth; and netsach is on one side, and hod on the other, and under these yesod. the supreme crown, which is the ancient most holy, the most hidden of the hidden, is fashioned _within_ the occult wisdom, of both sexes, male and female. hakemah, and binah, the mother, whom it impregnates, are quantitatively equal. wisdom and the mother of intellection go forth at once and dwell together; for when the intellectual power emanates, the productive _source_ of intellection is

the prevailing of wisdom over accident; and it, in turn, both produces and _is_ the glory and laudation of the great infinite contriver, whose plan is thus successful and victorious. from these two, which are one--from the excellence and perfection of the divine nature and wisdom, considered as success and glory, as the opposites of failure and mortification, results what the kabalah, styling it yesod, foundation or basis, characterizes as the generative member of the symbolical human figure by which the ten sephiroth are represented, and from this flows malakoth, empire, dominion, or rule. yesod is the stability and permanence, which would, in ordinary language, be said to _result_ from the perfection of the idea or intellectual universal, out of which all particulars are evolved; from t

osopos, their issue. he, impregnated by vau, produced microprosopos, or seir anpin. wisdom, hakemah, is the principle of all things: it is the father of fathers, and in it are the beginning and end of all things. microprosopos, the second universal, is the issue of wisdom, the father, and binah, the mother, and is composed of the six numerations, geburah, gedulah, and tephareth, netsach, hod, and yesod; is represented under the form of a man, and said to have at first occupied the place afterward filled by the world briah [of creation, but afterward to have been raised to the aziluthic sphere, and received wisdom, intelligence, and cognition [daath] from the supernal wisdom and intellectuality. vau, in the tri-literal word, denotes these six members of microprosopos. for this latter is for

hai says that the four animals of the mysterious chariot, whose wheels are netsach and hod, are gedulah, whose face is the lion's; geburah, with that of the ox; tephareth, with that of the eagle; and malakoth, with that of the man. the seven lower sephiroth, says the_ sch mezareph, will represent seven metals; gedulah and geburah, silver and gold; tephareth, iron; netsach and hod, tin and copper; yesod, lead; and malakoth will be the metallic woman and morn of the sages, the field wherein are to be sowed the seeds of the secret minerals, to wit, the water of gold; but in these such mysteries are concealed as no tongue can utter. the word [hebrew, amas, is composed of the initials of the three hebrew words that signify air, water, and fire; by which, say the kabalists, are denoted benignity

hich all things are contained. for the better understanding of the kabalah, remember that kether, or the crown, is treated of as a person, composed of the ten numerations, and as such termed arik anpin, or macroprosopos: that hakemah is a person, and termed _abba, or _father: that binah is a person, and termed _mother, imma: that tephareth, including all the nurnerations from khased or gedulah to yesod, is a person, called seir anpin, or microprosopos. these numerations are six in number, and are represented by the interlaced triangle, or the seal of solomon. and malakoth is a person, and called the wife of microprosopos. vau represents the beauty or harmony, consisting of the six parts which constitute seir anpin. the wife, malakoth, is said to be _behind_ the husband, seir, and to have n

MOTTA MARCELO THE COMMENTARIES OF AL

this is not the case. the universe is a constant flux. to desire repose is thus contrary to nature herself we accept this fact and define the black brothers directly as those who seek to check the course of events. the bourgeois is for us therefore a clumsy ignorant amateur black magician. our idea of joy is unchecked free motion, and the stability of our joy is assured by our very conception of yesod. we find the foundation of the universe to be continuous change. the more we change, the more fixed we are in our joy (refer to the 11th and 3rd aethyrs, and several similar passages in the holy books) we are guaranteed by the nature of things in themselves, whereas the bourgeois is constantly being upset by such trivial matters as the efflux of time and the rate of exchange "the hardships o

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

f tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& imma chaba"d of abba& imma chaga"t of abba& imma nehi"y of abba& imma the unification of nehi"y of abba& imma orot v kelim lights& vessels the names the function of the vessels the power to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in the ve

to limit& actual limitation spiritual form& physical form the thickening of the lights the source of the vessels the inclusion of opposites in the vessels the body of the king zeir anpin the emotions the thirty two pathways the unity of zeir anpin to the self the birth of the emotions the maturation of zeir anpin yisrael the internality of the emotions yaakov the externality of the emotions yosef yesod of zeir anpin the voice of yaakov leah& rachel thought& speech the unifications of zeir anpin the source of the letters vessels& clothing souls taken from the clothing the two types of thought analytical& comprehensive thought action of thought speech of thought thought of thought the dividing& combining of the letters that which is higher up, comes lower down thought, speech& action of thou

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

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

standing of the kindness etc, is now "highlighted, this level is called echad, which is the hebrew word for "one. the word echad, hints at the inclusion and unification of the ten sefirot as one simple unity. the value of the letter? aleph is 1. this hints at the first sefirah which is chochmah. the value of the letter? chet is 8. this hints at the eight sefirot under chochmah (from binah through yesod. the letter? dalet signifies the sefirah of malchut (the word? dal means poor. malchut is called "poor" since it has nothing of its own and receives everything from the other nine sefirot. this will be explained later) as mentioned before, on the level of echad, it is applicable to use the terminology of unification or inclusion, whereas, in the higher level of yachid, only the absolute quin

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

revealing to others. gevurah (might, which is the diametric opposite of chesed. this is the quality of withholding and concealing from others. tiferet (beauty, which represents the merging of the qualities of chesed and gevurah which brings about the quality of mercy. netzach (conquest, which is the quality of overcoming all obstacles. hod (majesty, which is the quality of grandeur and splendor. yesod (foundation, which is the desire and ability to influence others. malchut (kingdom, which corresponds to speech and action. it is called malchut (kingdom, because for a king, speech is regarded as an action. what a king decrees with his mouth, happens. malchut also represents the desire to rule over others. all the above will be explained later in greater length and detail. the realm of desi

ding (chochmah& binah. next is the circle of chesed, which is the primal desire for kindness and love. it is followed by the circle of gevurah, which is the primal desire for might. following is the primal desire for mercy (tiferet. then, is the primal desire to triumph (netzach. this is followed by the primal desire for honor and splendor (hod, after which is the primal desire to be influential (yesod. the final, innermost circle is the primal desire for action or communication (malchut. these ten constitute the sefirot of primal desire. each of these sefirot includes ten particular sefirot etc. however, the particular sefirot are not recognizable. at this point there is no visible division into particular desires, even though all the particulars are included there and come from there. fo

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

rstanding will bring him great pleasure (atik yomin) and a great desire (arich anpin) which will motivate him to further his understanding. this in turn will cement his great attachment to the subject of his understanding (da at. this in turn arouses the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to ha

t because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also never be aroused. because of this his netzach, hod, and yesod (the gut emotions which compel one to act upon his feelings, will also not be aroused. because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into an emotional frot

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

equired; rather, the raising of [the issue of his making in] the question and the [subsequent] talking about it was enough. the discussion now returns to the verse describing the creation of the gman h of beriah, gand g-d created man in his image. h this verse continues, g cin the image of g-d he created him. h this refers to the intellect that enters [the gman h of beriah] clothed in netzach-hod-yesod of ima, which is called the gimage, h as is known. the partzuf of z feir anpin of beriah (the gman h of beriah) receives its intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim used in this

of it. 2 genesis 1:27. 3 psalms 33:6. 4 genesis 1:29. the arizal on parashat bereishit (2) 23 the arizal now addresses the following question: we saw previously that the account of the first seven days of creation refer to the seven midot of the world of atzilut. why, then, does the torah discuss the creation of the gman h of beriah in its discussion of the sixth day of creation, which refers to yesod of atzilut, not beriah? the creation of this gman, h of beriah, is described in [the torah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never

for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the world of beriah. furthermore, the main aspect of the male [partzuf] is yesod, for the feminine [partzuf] is essentially just a receptacle for the [seminal] drop that yesod posits in it. she is gan non-shining speculum. h since the feminine partzuf is essentially a receptacle for the seminal seed of z feir anpin, the main aspect of z feir anpin is, in this context, yesod, the sefirah that actual posits the seminal drop in nukva. the term gnon-shining speculum h is use

was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned, his stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was diminished h obviously does not m

feir anpin (the male) fertilizes nukva (malchut, the female. the three ghandbreadths h are presumably the lowest three sub-sefirot of malchut, corresponding to asiyah of malchut; as was stated above, intercourse is not to supposed to take place only on the level of mere asiyah. these three handbreadths therefore had to be reconstituted after the flood. noah was [a manifestation of the sefirah of] yesod, and [his three sons] shem, ham, and japheth corresponded to chochmah, binah, and da fat respectively. they issued by way of yesod and were thus rectified because they originated in a high level; the light therefore had to be concealed. noah was said to be ga righteous man, perfect in his generation c. h11 the appellation grighteous h (tzadik) is associated specifically with the sefirah of y

in marital relations with his [dead] brother fs wife, he wasted it on the earth, in order not to give seed to his brother. h3 the verse describing the state of the earth before the flood thus indicates that wasting seed was rampant. gthe earth h refers to the supernal gearth, h [which was destroyed] and in what did its destruction consist? gthat all flesh had destroyed c h i.e, that the supernal yesod, which is termed gall, h had gdestroyed its way on the earth, h and not in nukva. gearth h is an appellation for nukva/malchut, which receives the seed of z feir anpin and develops into fruition and expression. in the verse, gto you, o g-d, is the greatness [gedulah, a synonym for chesed, and the might [gevurah, and the beauty [tiferet, and the victory [netzach, and the majesty [hod, for all

ukva/malchut, which receives the seed of z feir anpin and develops into fruition and expression. in the verse, gto you, o g-d, is the greatness [gedulah, a synonym for chesed, and the might [gevurah, and the beauty [tiferet, and the victory [netzach, and the majesty [hod, for all [referring to yesod] that is in heaven and earth, to you, o g-d, is the dominion [mamlachah, a synonym for malchut, h4 yesod is referred to as gall h because all the divine beneficence of the preceding sefirot flows into it and through it to malchut. in the verse quoted, yesod is described as positing its seed on the earth, i.e, on the surface of the earth, rather than in the earth. 1 genesis 7:20. 2 ibid. 6:12. 3 ibid. 38:9. 4 1 chronicles 29:11. the arizal on parashat noach (2) 40 in this way [nukva] was gdestro

to malchut. in the verse quoted, yesod is described as positing its seed on the earth, i.e, on the surface of the earth, rather than in the earth. 1 genesis 7:20. 2 ibid. 6:12. 3 ibid. 38:9. 4 1 chronicles 29:11. the arizal on parashat noach (2) 40 in this way [nukva] was gdestroyed, h for it could not elevate feminine water at all. therefore [g-d] brought the flood upon them. since the flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine w

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

inciples, 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 sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of

nce into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkr

essence of mind which ultimately it is. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason for doing so is that it is impossible for the ordinary individual to unders

y to reach, for here they are conceived as blind dumb forces both within and without the personal sphere of man. they are given assistance by the human beings who, having invoked them and used their power, strive to repay in some way the debt owed to these other struggling lives <52> the grade after the earth ceremony is that of theoricus. it is referred to the ninth sephirah on the tree of life, yesod, the foundation, and to it are attributed the sphere of the operation of luna and the element air. here the candidate is conducted to the stations of the four kerubim, the angelic choir of yesod. the kerubim are defined in that ritual as the presidents of the elemental forces, the vivified powers of the letters of tetragrammaton operating in the elements. over each of these rules some one of

uld be carefully studied so that the aptness of the attributions both to the sephiroth and the paths may be fully appreciated. two paths lead to the sphere of splendour, the path of fire from malkuth, and the path of the r=rance by the human beings e: repay in some way the debt e :f theoricus. it is referred to l:-e foundation, and to it are 1.-t element air. here the canr r, t!e angelic choir of yesod. f- 5 of the elemental forces, the ,king in the elements. over r--3c word and the kerubi. it 1: the kerub that the elemen- 1 zs in all the others, important t: r e'ements vibrating about him z"d active as the sylphs, but f 5 he salamanders but avoid e ;oc, like the undines, but avoid r: lrke the gnomes, but avoid i r r fie powers of thy soul and fit k-zmns are exhibited, each one l-?c in the

sephiroth. they made them ten in number. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h- 0- d 9. yesod y-s-0-d 10. mdkuthm-l-k-u-th -the crown in2 -wisdom hb2n -understanding ii f '3 -mercy f bn -severity illl33 -beauty n l n -victory nu -gby llil -the foundation tlbt -tie kingdom n12% 52 the golden dawn: volume i book one the dagesh or pointing which represents the vowel sounds in modem hebrew script is not given. it was a later invention to standardize pronunciation and is described in hebr

binah yhvh elohim tzaphqiel al;alim 9 3 ;71n 9 5nq33y o'7nln 4. chesed el tzadqiel chashrnalim 7 7u'p x n"1 wn 5. geburah elohirn gibor karnael seraphim 71311 p'ilyn 7ut33 d'8l w 6. tiphareth yhvh eloah vedaath raphael melekirn nyn n i 7 m il* 5x87- 3 7 7. netzach yhvh tzabaoth haniel elohim n i x'l iil. n-jn?i d';i n 8. hod elohim tzabaoth michael beni elohim n i x 3 n 'il u 5 x 3' d';isu 933 9. yesod shaddai el chai gabriel kerubim 'n5n '7w 7 '7311 '3173 10. malkuth adonai ha-aretz sandalphon ashim ylxil *nu iid -tjd n'wx note: the student shozlld himself draw several trees of life, and upon them pkce the above names in proper order. only by doing this wid he learn of their significance. i. r. planetary names name of planet in hebrew intelligence spirit r' 3 h shabbathai cassiel agiel za

r suits are: 1. wands or sceptres comparable to diamonds. 2. cups or chalices comparable to hearts. 3. swords comparable to spades. 4. pentacles or coins comparable to clubs. third knowledge lecture the soul is divided by the qabalists into three principal parts- 1. neschamah the highest part, answering to the three supemals. 2. ruach the middle part, answering to the six sephiroth from chesed to yesod, inclusive. 3. nephesch the lowest, answering to malkuth. neschamah answers to the higher aspirations of the soul. ruach answers to the mind and reasoning powers. nephesch answers to the animal instincts. chiah answers to chokmah, yechidah to kether, while neschamah itself is referred to binai-i. the sepher yetzirah divides the hebrew letters into three classes of three, seven, and twelve. t

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

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

RUBY TABLET OF SET

father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkuth the kingdom. the gate. malkah, the queen. kallah, the bride. the virgin. five of wands: geburah is strength and severity, the destroyer. geburah is the active daughter of binah, who destroys the old and worthless, to make room for new creation. emphasized by the activity of wands, this card is extremely, perhaps excessively active, preparing the way for later creat

ah (3) and geburah (5, understanding and strength. its position on the left pillar indicates that much of its influence and import is passive, rather than active. note that the four sphinxes which draw the chariot are not moving. in crowley's discussion of this trump, the only active motion is that of the rays within the grail. this card is potential. atu iv, the emperor, connects netzach (7) and yesod (9, occult intelligence and pure intelligence. like path 5 above, it connects the right and center pillars, but is much lower on the tree, with much more physical/mundane import. the emperor is regal and noble, but very active and interested in the world. this is the card of practical magic. 40again, you may find that avendish's the black arts contains such a suitable introduction. a more th

very true planet, is a whirling sphere. this path can be joyous, symbolizing an earthly indulgence, indulgence within the suit/theme of disks/earth. while this path is not for everyone (it is totally unsuitable for the author, this path can be quite suitable for the querant, as it would be for a magician with close ties to the neter geb. note that although the kaballistic path of atu xxi, between yesod and malkuth, is lowest on the tree, it is one of the three vertical, balanced paths, on the central pillar. these cards together are healthy, stable, and straightforward. yet the querant is uncomfortable, uncertain. the cause of this discomfort seems to come from the prince of swords, the airy aspect of air, the intellectual intellect. the intellect is an important part of the querant's bein

SEPHER HA BAHIR

. and what is his father s house? it is that regarding which it is written, from the east i will bring your seed. this teaches us that it is brought from the east and sowed on the west. he then gathers what he has sowed. 157. what is the eighth one? the blessed holy one has a single righteous one (tzadik) in his world, and it is dear to him because it supports all the world. it is the foundation (yesod. this is what sustains it, and makes it grow, increasing and watching it. it is beloved and dear on high, and beloved and dear below; fearsome and mighty on high, and fearsome and mighty below; rectified and accepted on high, and rectified and accepted below. it is the foundation of all souls. did you then say that it is the eighth? and do you say that it is the foundation of all souls? is i

SIFRA DETZNIYUTHA

: 1) there is according to the alphabet; and 2) there is by way of mentioning the attributes of the holy one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the know

SPENSER THE CULT OF THE ALL SEEING EYE 1960

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

THE BLACK LODGE

truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah, which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, c

THE MAGICIAN S KABBALAH

ns to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphir

mation placed on it will immediately become highlighted by the information already in place throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not noticed until you come to fill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and co

ound. we can never know what a thing is, or why, and it is this same unknowable that lies at the heart of each of the sephiroth. this also demonstrates how the sephiroth "proceed" from ain soph aur, and yet still "reside" within it (b) the manifest and apparent aspect in its emanation as a sephirah. the form of a sephiroth is represented by its name, and hence the apparent aspect and main form of yesod is "foundation. within any system to which the tree is applied, the "foundation" will be yesod. again, splitting the universe into ten aspects of its manifestation is probably based purely on our propensity as ten-digited beings to count in decimal. however, this does seem to work and orders of "ten" are found at many levels of the universe around us. the concept should be applied in its mos

our propensity as ten-digited beings to count in decimal. however, this does seem to work and orders of "ten" are found at many levels of the universe around us. the concept should be applied in its most general sense, in that chesed is not merely "loving kindness, but also the "expansive" aspect of any system (c) the aspect in which it materialises its own location, i.e. the sephirah itself. the yesod of manifestation can be seen in the foundation of all events, concepts and objects, for example the foundations of a building, the founding of a company, or the personality that nature and nuture provides us as the foundation of our self-identity. there are three further aspects of each sephirah that relate to the networked structure of the tree. a sephirah cannot be seen merely in terms of

of its aspects (d) the aspect which enables the sephirah above it to instil within it the power to emanate further sephirah. this is the "receptive" aspect of the sephirah, which reflects its qualities in terms of those sephiroth within the process which come before it. thus, hod has an aspect whereby geburah, tiphareth and netzach instil within it an ability to continue the process by generating yesod (e) the aspect by which it gains the power to emanate the sephiroth within it to their manifested existence within its own essence. this is the "central" aspect of the node of activity, whereby it coalesces its own nature and from that proceeds forwards in the system. it is somewhat like the sudden chemical reaction which takes place in the slow mixture of two liquids when they reach the sat

ite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed, one part of this text states quite clearly "the crown of the holy king, which is called the head which is not, and the head of knowing and not being known. and is called the ancient concealed one. thus, the "bornless ritual" is an asc

n crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of the burning heart, and su

or crown of thoth. binah: the crimson cap of concealment. chesed: the cardinals hat, or emperors crown. the pine crown of the isthmian games, sacred to poseidon. geburah: the war helm, or martial crown. the judges wig. tiphareth: the solar crown, cowl, or the wimple. the crown of thorns. the roman crown of roses. netzach: the laurel wreath of victory. hod: the caduceus crown or the mortar board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns to the sephiroth and would be suitable for appropriate ritual utilisation. chapter five; c

THE MIDDLE PILLAR

of the yechidah, chiah, and neshamahl6 corresponding to the jungian unconscious. the tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of

mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be on a higher level than the rest of the sephiroth. 14. from the voice of the silence by h. p. blavatsky. 15. to clanfy, the ninth sephirah is yesod, to which the nephesh is attributed. 16. to clar, the supernal sephiroth are kether, chokmah, and binah, to which the yechidah, chiah, and neshamah are attributed. 17. there is another part of the soullpsyche that is sometimes overlooked. this is the g'uph. centered in malkuth, the g'uph is closely tied to the physical body and the total range of all psychophysical functions. it is a low lev

i. the silence that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this

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

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

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

e healing. it implies that light which descends with "healing in its wings."7 and so on for the remaining centers. below are the names attributed to each sephirah of the tree of life, their archangels, the appropriate region of the body in which they are to be visualized, and the color of the visualization: 1. kether 2. chokmah 3. binah daath 4. chesed 5. gevurah 6. tiphareth 7. netzach 8. hod 9. yesod 10. malkuth ahih y0h9 h v h l l yhvh alhim 1 1 4 alhirn b o r l yhvh aloah ve daath yhvh tzabaoth19 alhim tzabaoth21 shaddai a1 chai adonai ha-aretz tzadkiel15 a r n a e l l raphael a n a e l o michael gabriel sandalphonz3 crown of head white left side of brain grey right side of brain black nape of neck lavenderblue13 left shoulder blue right shoulder red heart o l d l left hip green right

n. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or emanations) which are listed in order and are pictured in figure 2 of chapter two, p. 28: kether-the crown, chokmah-wisdom, binah- understanding, chesed-mercy, geburah-strength, tiphareth- beauty, netzach-victory hod-splendor, yesod-foundation, and malkuth-the kingdom. the parts of the soul to the qabalists the human soul is divided into three principal portions whch overlap in some instances (see figure 7, p. 132. these are the neshamah, the ruach, and the nephesh. the highest of these, the neshamah, encompasses the sephroth of kether, chokmah, and binah. it corresponds to the highest aspirations of the soul and what a

THE PATH OF KABBALAH

rom its mother. how does the milk become food for the baby? when menstruation stops, the mother s blood is used for the development of the embryo. during labor the blood of labor pours out, it is an impure blood that can t be corrected. it becomes impure desires, denied of any desire to give, to bestow. but there is a part of the blood that turns into milk after labor. it rises from the sefira of yesod, where the womb is to the haze (chest, which is in the sefira of tifferet of the partzuf. 13 of 273 every thing that happens in the spiritual world and all the spiritual laws automatically apply to our world. thus, by studying the processes of impregnation, the evolution of the embryo and labor, as well as the infancy and the growing of the spiritual partzufim, we can accurately understand t

n fact, from the world of beria and under, the changes in the degrees of these worlds begin to influence them. it is much like a person who conceals and hides himself with clothes and concealments, in order that he should not be seen and sensed. with respect to himself, he certainly remains as he was originally. similarly the ten sefirot (keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut) are only ten concealments, inside which the ein sof conceals and hides itself from the souls. the light of ein sof is in a state of absolute rest, and so it is when it shines from within the concealments. however, since the souls receive the light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls, which receive the light, are divid

r her own pleasure. therefore now, when a desire to receive for themselves awakens in partzuf nekudot desag, the malchut that performed the first restriction and stood at the sof degalgalta rises to the place in nekudot desag, from which nekudot desag began to want to receive the light for themselves. each partzuf consists of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut. nekudot desag is partzuf bina. bina consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to th

consists of two parts: a. an upper part, comprised of keter, hochma, bina, hesed, gevura, and tifferet. these sefirot want only to give and receive nothing in return. b. and a lower part, comprised of netzah, hod, yesod and malchut. these sefirot do not belong to bina. their role is only to receive light of wisdom from hochma and pass it on to the lower one. it turns out that sefirot netzah, hod, yesod and malchut, do have a will to receive light. they have a screen to receive the light not for themselves, but only in order to pass it to the lower one. but if the screen is gone, the sefirot, meaning those desires, will immediately want to receive it for themselves without giving it to others. 142 of 273 example: one person was accustomed to receiving a regular sum of money in order to give

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

hat fulfills the corrected desire has five names, degrees: nefesh, ruach, neshama, haya, yechida. it is said that the blood is the soul because the word blood (dam) comes from the hebrew word still (domem, meaning the still degree in spirituality. the blood vessels are the powers of the soul called angels, messengers of the soul that revive the body. q: where does matter comes from? 184 of 273 a: yesod is the lowest border in the attainment of any object or phenomenon. but it is not the yesod that has already been separated to its particles and is now indivisible, since there is not a substance in our world that cannot be divided into smaller particles but only in the spiritual root of that object or phenomenon. the kabbalistic names of the elements are: fire, wind, water and earth. the ea

eaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira, is unable to correct itself. however, once it receives the properties of the six higher sefirot, it is able to adopt their traits. hence, the essence of the seventh day is that everything that accumulated during the previous six days enters malchut. the sabbath is a special

ator. first, during rosh hashanah there is a process of complete detachment of the soul from the creator. this process is entitled sawing (nesira, from the word saw, because this process seemingly saws this entire system in two. over the next ten days until yom kippur, the soul that was separated from the creator receives its ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and gradually begins to adopt the properties of the creator. the word sefira comes from the word sapphire, meaning sparkling. after that, on yom kippur, all ten sefirot gather into a collective soul. after yom kippur begins a process called sweetening (mitigation, a process of correction. it is done by changing the egoistic attributes of creation to the altruistic attributes of the

TYSON DONALD NEW MILLENNIUM MAGIC

iroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is formed, which may be called the house of ma

up of ten sephiroth, or ema- nations of the unmanifest, arranged in three columns. if the columns are united, the right and left being drawn together to overlap in the center, the result is seven spheres of reality that correspond to the seven chakras along the spine: 0 kether a@ crown 0+ 0 chokmahibinah ci* brow 0+ 0 chesedigeburah 0? throat 0 tiphareth+ heart 0 c+ 0 netzachihod y solar plexus 0 yesod 0 b bowel 0 malkuth v d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. th

hvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod michael gabriel sandalphon beni elohim kerubirn blue octagram peacock yesod purple nonagram kraken malkuth black decagram aurochs (four, the sephiroth correspond to the total number (ten, and the numerical value of ihvh (twenty-six) corresponds to the other total of the dimensions. kab- balists believe that ihvh contains within itself all ten sephiroth, just as the four dimensions we know hold the compressed ball of the other six within. the tree of the sephiroth, w

magical technique used in the kabbalah. the trouble is, it results in some confu- sion of the ten names, which was further compounded by the occasional combin- ing of two names into one. for example, the name of binah was given in the golden dawn as "ihvh elohim" and the name of tiphareth was stated to be "ihvh eloah vedaath" the name of netzach was supposed to be "ihvh tzabaoth" and the name of yesod "shaddai el chai" in restoring this list of names, the important thing to remember is that each name must be unique when vocalized, so that it can be distinguished from all other names. some of the names used in the golden dawn are really two separate names run together. the restored list of names, which differs in minor respects from the list used in most modern magic, is as follows: 1. ket

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

d, which because of the bilateral symmetry of the human body is the mirror image, approximately, of the right. hedia ram at the top of page 125 illustrates the pattern of the fingers on the palm of the left hand. it will be observed that the numbering of the tree accords with the shape of the reflected right hand, the single deviation being the vertical alignment of the ninth and tenth sephiroth, yesod and malkuth. why the ninth and tenth sephiroth have been aligned on the tree is not explained. perhaps it was thought necessary to emphasize that all nine of the preceding emanations take on material substance in the tenth, which is thus symbolically the root of the tree left hand, front embedded in the earth. yesod is positioned to fall on the sex organs of adam kad- mon (it applies to the

posed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, which is an order of succubi or night hags. there is sometimes confusion in ancient magi

that goes diagonally to the right side of the tree to netzach. and now we come to our problem. if this pattern, established above on the tree, continues to be followed, the next path should be that running diagonally to the left side of the tree to hod-but this is not the case. in kircher's diagram, and in the system of the golden dawn, the next path (25) is the one run- ning directly downward to yesod, followed by the diagonal path (26) to hod. this anomaly in the pattern of the paths is so glaring and (to the author) so inexplica- ble, that it has not been followed in the present work-thus the interchange of paths 25 and 26 on the accompanying diagram of the tree. continuing the exposition of the paths to netzach, since two of the five paths binding netzach to the tree have already been

TYSON DONALD SOUL FLIGHT

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

anes" 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 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 speci

and golden dawn glyph of the tree is somewhat unusual for having three connecting pathways leading up from the lowest of the ten sephiroth: malkuth (the kingdom, the sphere of the four elements that corresponds to the physical world. this appears to me to be an error in its structure. there are other glyphs of the tree that show only a single path connecting malkuth with the next higher sephirah: yesod (the foundation, the sphere of the moon. it makes sense to me that all access to the higher spheres would be through the sphere of the moon, which, as the lowest of the astrological spheres that encircles the earth, functions as the gateway to the heavens. however, in the golden dawn tree, it is possible to bypass the sphere of the moon by following paths that extend upward on either side. t

y following the vertical paths. this was known in the golden dawn as rising on the planes.202m athers wrote "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 makuth, then by the use of the divine names and aspiration, you strive upwards by the path of tau towards yesod, neglecting the crossing rays which attract you as you pass up. look upward to the divine light shining downward from kether upon you. from yesod, leads upward the path of sarnekh, temperance; the arrow, cleaving upwards, leads the way to tiphareth, the great central sun."203 this brief direction by mathers requires some amplification if it is to be understood by those unfamiliar with the go

ism. the glyph of the tree of life is to be visualized extending up from the body, and the traveler is to conceive himself standing within the sphere of malkuth-this lowest sphere is to be entered in this manner on the astral level by the power of the imagination, as a starting place. the traveler then casts his astral awareness straight upward along the vertical path that extends from malkuth to yesod, the thirty-second path that is associated with the hebrew letter tau and the tarot trump the world. standing in yesod, the traveler than hurls his awareness upward along the twenty-fifth path, which leads vertically between yesod and tiphareth on the central pillar of the tree, and is associated with the letter samekh and the trump temperance. this was known by those in the golden dawn as t

sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yahweh. these names would be vibrated on the breath in a ritual way, and simultaneously visualized to float in hebrew letters of glowing whit

purification of spiritual awareness that is the object of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understood in relationship with their polar opposites on the other side of the tree. they form three pairs: chokmah- binah, chesed-geburah, and netzach-hod. since the purpose of

golden dawn sense of the term is spiritual integration, to visit the other sephiroth would be a distraction and would create imbalance and discordance in the mind. 204. regardie, 64. 205. fortune, mystical qabalah, 80. chapter thirteen: pathworking 227 even the central sephiroth may be thought of as polarized, but this polarization occurs vertically, forming the dynamic vertical pairs of malkuth-yesod and tiphareth- kether. its tension acts to draw the mind upward from matter to spirit. the most balanced of the sephiroth is tiphareth, which is considered to be the center of the tree and to express incarnate divinity, either as human consciousness ascended into divine consciousness or as divine consciousness cast down into human consciousness, so that the two mingle and become one. in a sp

TYSON DONALD THE MAGICAL WORKBOOK

ill quote the original method: let the adept, stanlng upright, his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath, mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past yesod, but not resting there, but taking his physical life for a material basis, send it on into his feet. there he shall again momentarily formulate the name-then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awake the corresponding charging an object 103

hiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the eleventh pseudo-sphere, daath, the sixth sphere, tiphareth, the ninth sphere, yesod, and the tenth sphere, malkuth. in the exercise of the middle pillar, kether corresponds to the blue-white sphere over the head, daath to the 118 standing exercises smaller silvery sphere in the neck, tiphareth to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth to the green sphere around the feet. green is only one of the colors associated by the gold

of your astral body so that it once again is contained within the astral temple. while continuing to gaze up at the star with your arms spread, speak the following invocation to the ruler of the east and the element of air (4 1, invoke thee, shaddai el chai, lord of the east and of the region of air, and of all the spiritual creatures that dwell therein. descend from your throne in the sphere of yesod and fill this circle of art with your presence. enter my body and fill me with your light. enter my heart-center and empower my will with authority to rule over all the creatures of the air element in your name, by the supreme power and authority of yod-heh- vav-heh upon which the universe is formed" take a deep breath, and as you inhale, visualize the air flowing into your lungs enlarge you

he astral temple. while continuing to gaze up at the star with your arms spread, speak the following formula of release to the ruler of the east and the element of air. lc 17, release thee, shaddai el chai, lord of the east and of the region of air, and of all the spiritual creatures that dwell therein. go up from my heart-center. ascend from my body. arise and resume your throne in the sphere of yesod. depart this circle, by the supreme power and authority of ihvh upon which the universe is formed" take a deep breath, and as you inhale, visualize the air flowing into your lungs enlarge your body to gigantic dimensions, so that your head rises through the roof of the astral temple and is surrounded by stars. hold the breath four beats, and expand your aura to a sphere. vibrate the individu

TYSON DONALD THE POWER OF THE WORD

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

d letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the human body. yod is the head of this figure, the first he its arms and shoulders, vau its breathing torso, and the second he its pelvis and legs. the esoteric message inherent in this seemingly chil

tally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, and so on; neither are they the spheres on the glyph of the tree of the kabbalah. the true sephiroth are nothing other than the ten names of god. all the rest is window dressing-an attempt to make the meanings and rel

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

; the fifth card of man, the pope or the hierophant of the tarot: mars, the warrior of aries. tiphereth beauty, venus of taurus, the love of the holy spirit, the causal body of the man, the sixth card of the tarot, the lover. netzach victory, justice of the arcanum, the seventh card of the tarot, the chariot, saturn. hod glory, mercury of gemini, the eighth card of the tarot, the eternity of all. yesod foundation, the sun of leo, the ninth card of the tarot. the hermit. malkuth kingdom, the entire universe, mary or virgo, nature. these ten sephiroth live within our being and are our inner solar system. the tarot is intimately related with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the sec

r the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasay

e intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral world ninth, yesod, the foundation, sex, the etheric world tenth, malkuth, the kingdom in general, the physical world; malkuth is a supreme filter; from this region we depart to the ain soph or to the abyss, such is the law. the sephiroth are atomic; these ten sephiroth can be reduced to three tables: first: the quantum table of the radiant energy that comes from the sun. second: the atomic weight table of the

WESTERN MANDALAS OF TRANSFORMATION SR AL

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

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

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

presents alteration and vibration. levi relates it to the astral light, or magical agent wherein all vibrations exist. it also symbolizes culture, education, and evolution. 9. nine represents fullness or completion. the numbers find their fullest expression in nine; after that, they start repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree

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

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

h no choice but to copy the ones he or she be-lieves are correct. let us look at an example of the correct way of tracing a sigil onto a kamea. the principal key the student needs is the chart frequently known as the aiq beker (see the table in figure 4-r, which has nine chambers, or a chart that refers the numerical equivalents to sephira kether chokmah binah chesed geburah tiphareth netzach hod yesod number 1, 10, 100 2, 20, 200 3, 30, 300 4, 40, 400 5, 50 6, 60 7, 70 8, 80 9, 90 letter a. i. q b. k. r g, l, sh d, m, t, th h. e. n v, s z, 0 ch, p, f t, tz zodiac air, virgo, pisces mercury, jupiter, sun moon, libra, fire venus, water, saturn aries, scorpio taurus, sagittarius gemini, capricorn cancer, mars leo, aquarius the sephiroth (see figure 4-s. these show the relationship of the num

is is gah (number nine, a verb which means to rise, to increase, to grow (ben yehuda. on the squares, the simplest sigil designs i. e, of an arrow pointing in one direction or another) become slightly more complex with the addition of another line (see figure 5-c. nine is, as we have noted, the last in the series of number extensions before repetitions. it is also the number of the sephira called yesod, linking the mother binah with her ninth child on the tree. yesod is called the foundation and is the building block of our physical world, malkuth, number ten. yesod is symbolized by the moon and saturn is symbolized by a sickle, showing a unity in their primary archetypal shapes. both shapes can be incorporated onto a talisman if one was working on unifying these two principles (see corres

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ion see the secret doctrine of h. p. blavatsky. the archaic scheme recognized seven states of matter; homogenous, aeriform, nebulous or curdlike, atomic, germinal fiery elemental, fourfold vapory, and lastly that which is cold and dependent on a vivifying sun for light and heat. our earth, symbolized by malkuth of the kabalah, is the 7th of a series, and is on the fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to su

geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundation, completing the third trinity or triangle. mlkt, malkuth, the tenth sephirah, completes the emanations. she is the bride of microprosopus the son, the sun, logos; she is the inferior mother, queen and the manifested universe. the whole ten are viewed as reigning over four worlds or planes of existence. these are the worlds of atziluth, briah, yetzirah and assiah. malkuth on t

aristaeus, but different to that of philo. hence the name septuagint. 73. the number of chokmah (chkmh, wisdom, the 2nd sephirah. 78. the number of cards in a tarot pack. 40 numerals, 16 court cards and 22 trumps (major. 117. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 79. boz, boaz, the left-hand brazen pillar at the entrance to solomon s temple. 80. the number of yesod, foundation, 9th sephirah. the venerable rabbi hillel had 80 points. 81. according to the book of rites of chao kung, b.c. 1112, an emperor of china should have 3 concubines of the first rank, 9 of the second, 27 of the third and 81 of the fourth rank. 90. ikin, jachin, the right-hand pillar of solomon s temple. 91. 91 is the number of amn and of tetragrammaton adonai (ihvh, adni. 96. accord

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

on the conception of divine temporality as it relates to the issue of ritual purification of the leper: if so the import of in the day of his cleansing (lev 14:2) is that on the day that his cleansing is attained he will be cleansed, for matters are not renewed each day, as it says, there is a time for everything, and a moment for every desire (eccles 3:1, that is, all the emanations overflow to yesod, for everything [kol] refers to yesod, and time [zeman] refers to the sefirot that are above it in the secret of [the rabbinic dictum] this teaches that there was an order of time [seder zemannim] prior to this. and the moment [et] refers to the assembly of israel [kenesset yisra el, and desire [hefes] refers to the sefirot above her, that is, an overflow comes to the assembly of israel from

tiation of gradations [perishu de-darggin].196 karo presents the emanative overflow from above to below as a temporal process, linking it specifically to the verse la-kol zeman we-et le-khol hefes tahat hashamayim, there is a time for everything, and a moment for every desire under heaven (eccles 3:1. parsing the verse kabbalistically, karo remarks that zeman, time, denotes the influx of light to yesod, designated by the term kol, an idea he connects (following much older sources) with the rabbinic notion of seder zemannim, the order of time prior to creation. karo also deduces from this verse that shekhinah is et, the moment, which likewise receives the influx from above, the desire (hefes) expressive of the execution of the divine will. the sefirotic pleroma is thus divided: the lower se

elds important and fundamental insights into the kabbalistic conception of time. the first thing to note is that time is not set in diametric opposition to eternity; rather, one discovers two tiers of temporality that correspond respectively to two formations of the divine: arikh anpin (or atiq yomin, which is in the position of keter, and ze eir anpin, which comprises the sefirot from hokhmah to yesod.229 insofar as opposites coalesce in arikh anpin, the world wherein judgment is contained fully in mercy, the feminine in the masculine, an idea mythopoeically conveyed by the symbolic image of the single eye situated in the middle of the forehead,230 it is appropriately designated the continuous day, yom ehad, that is, the interval of time beyond the polarity of night and day, a temporal sp

or malkhut in zoharic derashot, the tenth of the sefirotic emanations, a point we encountered above in the exposition of a passage in karo s mystical diary. this is the intent as well of the expression moment of the righteous one, itto de-saddiq, that is, the moment, engendered as feminine, belongs to the saddiq, the righteous one, a standard reference in kabbalistic lore to the ninth emanation, yesod, the phallic potency of the divine.245 the moment of the righteous one symbolizes the union of shekhinah and yesod, an incorporation that portends the messianic redemption, which seems to me to be the underlying intent of the comment at the conclusion of rashbi s words, all await this moment, kullehu mehakan lehay itto. with this symbolism in hand we can decode the rest of the homily. if the

virile as the extension of the brain and spinal chord, which are demarcated by the bent nun.37 the contextualization of the male-female binary in the phallus implies that the feminine is ontically derived from and therefore comprehended in the masculine.38 that ontological primacy accorded the masculine is a rmed in the bahir by the assertion that the bent nun is the letter s foundation (kefufah yesod. it is at this seam in the text that the discussion of the open and closed mem with which we began the chapter appears. fittingly, the deliberation on mem is interposed in the middle of the conversation on nun. the letter that is the signpost of the middle displays itself by breaking into the middle, inter/posing, inter/rupting, rupturing, creating the semblance of with/out, with/in. to asce

ich is the vantage point, the angle of vision, whence the male-female polarity is specularized. the phallocentric orientation in relation to the letter nun is indicated overtly in another passage in the bahiric anthology, which, in my opinion, preserves an older mythologoumenon: what is saddi? yod nun, saddi and his mate, yod and nun. thus it is written, righteous, foundation of the world [saddiq yesod olam (prov 10:25. 47 orthographically, saddi can be decomposed into yod perched on top of nun, an alignment that expresses symbolically the privileged posture of man and woman cohabiting. the letter is a sign that brings to mind the image of sexual union, but that image itself portends something other than what it is, namely, the phallic potency of god, saddiq, yod-nun, the righteous one who

h rason mi-lefanekha. 243. needless to say, the word et has a long history in hebrew texts, beginning in scripture where it is used to designate events of time perceived not chronologically but as distinct manifestations of divine volition. see brin, concept of time, pp. 39 48, 294. 244. zohar 3:58a. 245. see, by contrast, tiqqunei zohar, sec. 21, 43a, where the expression itto desaddiq refers to yesod and not to shekhinah. in tiqqunei zohar, sec. 69, 101b 102a, there is a lengthy discourse on the symbolic identification of shekhinah and time, related especially to the word et; the monthly lunar cycle is divided into 28 ittot, 14 from the side of mercy and 14 from the side of judgment, which are linked exegetically to the 28 occurrences of the word et in ecclesiastes 3:2 8. on the associat

ntification of shekhinah and time, related especially to the word et; the monthly lunar cycle is divided into 28 ittot, 14 from the side of mercy and 14 from the side of judgment, which are linked exegetically to the 28 occurrences of the word et in ecclesiastes 3:2 8. on the association of the term et and shekhinah, and a decoding of the expression itto as referring to the union of shekhinah and yesod, in the thirteenthcentury spanish kabbalist joseph gikatilla, see wolfson, fore/giveness, pp. 165 166 n. 11. 246. zohar 1:80a. 247. zohar 1:73b, 148b. 248. wolfson, re/membering, pp. 214 246. 249. baer, history of the jews in christian spain, vol. 1, pp. 256 257, 259 260. see also assis, sexual behavior, pp. 25 59, esp. 27. 250. zohar 3:57b. see the passage from the ra aya meheimna stratum i

WORKING CEPHALOEDIUM VERSION 2

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

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

placed over the seal (with a flashing tablet on top; and during the period of incubation, the flask is to be left on top of the seal. 18 19 in all cases of astral and alchemical workings, the seal can be opened using the following ritual. in the dee manuscripts the seal was cited as colorless, but since the order uses the seal for wore direct ritual purposes, it could be colored in the sphere of yesod in the queen scale, with some of the characters in the complementary color. since levanel is the planetary angel situated in the center of the seal, and its controlling point, the whole seal colored in the purple of yesod does produce some startling effects in the ceremony. introduction to the ritual of opening the seal dei aerneth campbell's notes on this were very sketchy. they read as fol

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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f the air, who hast created the firmament" the firmament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to malkuth, thus completing the middle pillar. it is of importance here that throughout this part of the ceremony, hegemon should hold the lamp. for as she in common with all present turns to the four quarters

is in the far west, with the stolistes and dadouchos on his left and right respectively; their seats are close against the wall. they represent the position of malkuth on the tree, and they correspond to the grade of zelator, in which the earth part or body of man is purified. the hierophant is on a seat a little distance in front; he corresponds to the grade of theoricus, located in the sephira yesod, and to the purification of the natural mind. the hegemon and hiereus are on seats south and north of the altar, facing east; they answer to the grades of philosophus in netzach and practicus in hod respectively, or to the will and the emotions. on low pedestals beside them are the emblems allocated to each of the chief officers the fan to the hierophant, the cup of water to the hiereus, the

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

l of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing the elemental tablets and looking towards the pillars of the gate of samech at the extremity of the sephira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratres et sorores, may the vivifying rain of the secret doctrine refresh us in the wastes of time. may the sheki

ical advancement through the grades and degrees of our fraternity, there is no point of entrance thereto or path of communication therewith, except in the great mystery of daath. the threefold division which i have mentioned offers a complete analogy with the four worlds of kabalism. for in malkuth is the world of assiah, to which the life of the body corresponds. in yetzirah are netzach, hod and yesod, being the inward parts of the natural man his will, emotions and mind. assiah and yetzirah are dedicated in the, which symbolises the conquest of the edomite kings. thereafter it is the kingdom of israel, the reign of the spirit and of holy souls in briah. beyond these things there is the world of atziluth. the kerux leads the philosophus to the east. celebrant the portals which are before

ever to the practicus. in the south is the gate of kaph, leading from netzach to chesed by another vertical path, to which is attributed the 13th key of the tarot, or that of the wheel of fortune. there is no ascent to the heights through this gate, either in the outer or inner order. there remain for your consideration the 24th, 25th and 26th paths, by which tiphareth is approached from netzach, yesod and hod, or the grade of adeptus minor from the grades which are below. the threshold of this exalted sphere is reached by the vertical path of samech, which you have just traversed symbolically. the gate by which it was entered is shown here in the east for purposes of convenience, in comparison with the other gates and paths. remember, it was by a vertical path that you passed from the sep

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