Michael Wynn's Occult Reference Library
YOD

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o or three minutes, or until you are completely quieted and relaxed. you may then proceed with the meditation or ritual work. the hebrew alphabet 55 letter name value final with value meaning power a aleph 1 ox a b beth 2 house b, v g gimel 3 camel g, gh d daleth 4 door d, dh h heh 5 window h w vav 6 nail, pin, hook v, o, u z zayin 7 sword, armor z j cheth 8 fence, enclosure ch f teth 9 snake t y yod 10 hand y, i k kaph 20 ]500 palm, fist k, kh l lamed 30 ox goad l m mem 40 \600 water m n nun 50 700 fish n s samekh 60 prop s u ayin 70 eye aa,ngh p peh 80 [800 mouth p, ph x tzaddi 90 900 fish hook tz q qoph 100 ear, back of head q r resh 200 head r c shin 300 tooth s, sh t tav 400 cross t. y w h h n e o p h y t e 0 0 57 in various places throughout the many volumes of the teachings of the

ve your head and let it mend with your breath. feel the energy coursing and rushing through your lungs and body. step forward with the left foot. at the same time thrust both of your hands forward with all fingers extended outward, palms facing the ground so that they point at the exact middle of the glowing blue pentagram in front of you. this is the sign of the enterer. as you do this, vibrate: yod heh vav heh remember, when vibrating be sure to elongate each word in a continuous flow, using one full breath. as you vibrate this vocally, mentally hear the name echo throughout the eastern ends of the universe. the same will go for the south, west and north. revert your left foot back. now place your left index finger to your lips, in the form of silence. this is the form of harpocrates, th

the invocation and the divine white brilliance, you will then begin to shuffle the cards. it is essentially important to shuffle these cards end for end. any method of shuffling would be acceptable. my personal preference is to lay them on the floor or table and mix them up thoroughly, then pick them up. the cards, after they have been shuffled, are cut into four piles. the four piles signify the yod, heh, vav, and heh final. you cut the cards from right to left. this is the method in which hebrew is read. after you have cut the cards into four piles, from right to left, take the right pile, place it on top of the next pile. place that pile on top of the next pile, and then place that pile on top of the final pile. you are now ready to lay out the cards. h ww h y 111 turn over the first ca

1 10 INITIATION CEREMONY

which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to infinity, and

iero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetz

3 8 INITIATION CEREMONY

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 six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in so

4 7 INITIATION CEREMONY

of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go to east. hiero: before you is shown the manner of writing the holy name in each of the four worlds at length, by giving the spelling of each letter. you will note that the spelling of the letter yod alone alters not. it is a symbol of the unchangeableness of the first cause. the total of the spelling in each world, is then expressed in hebrew letters and makes the secret name of that world. thus, in atziluth the total is 72, and the secret name aub, in binah 63 seg, in yetzirah 45 mah and in assiah 52 ben (indicating the end tablet) in the tablet is shown the method of writing the hebrew

ABRAMELIN1

ABRAMELIN3

ome of these words are to an extent translatable also, and in this case will be found to have a bearing on the subject-matter of the square. hebrew especially is a language in which this method will be found to work with a readiness unattainable in ordinary european languages, from the fact that its alphabet may be said to be entirely consonantal in character, even such letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. also in common with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a def

ADDTLS

tations include both kerubic and sub-servients) the consecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the let

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ck, chapter iii, the formula of tetragrammaton. this formula covers the entire universe of magical operations. the word usually pronounced jehovah is called the ineffable name; it is alleged that when pronounced accurately its vibrations would destroy the universe; and this is indeed quite true, when we take the deeper interpretation. tetragrammaton is so called from the four letters in the word: yod, he, vau, and he. this is compared with the relations of a family- yod, the father, he, the mother; vau, the son; and the final he, the daughter (in writing she is sometimes distinguished from her mother by inserting a small point in the letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as re

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

arding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. this state of mind is called samadhi in the hindu terminology. it has many varieties, of constantly increasing sublimity; but it is the generic term which implies this union which is the subject of yoga. at this point we ought to rem

ALEISTER CROWLEY BOOK OF LIES

on "fry your seeds. act so as to balance your past karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote this chapter-61-while dining with friends, in about a minute and a half. that is how you must know the qabalah) note (28) oe= island, a common symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touc

consecutive verses in the pentateuch, book of lies get any book for free on: www.abika.com 151 each containing 72 letters. if these be written beneath each other, the middle verse bring reversed, i.e. as in english, and divisions are then made vertically, 72 tri-lateral names are formed, the sum of which is tetragrammaton; this is the great and mysterious divided name; by adding the terminations yod he, or aleph lamed, the names of 72 angels are formed. the hebrews say that by uttering this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word

enies all these and closes the argument. but all this is a glamour cast by maya; the real meaning of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this chapter combines, and of course denies, all these meanings, both singly and in combination. it is intended to stimulate thought to the

eta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commentary( pi-digamma) the number 86 refers to elohim, the name of the elemental forces. the title is the sanskrit for that, in its sense of "the existing. this chapter is an attempt to replace elohim by a more satisfactory hieroglyph of the elements. the best attribution of elohim is aleph, air; lamed, earth; he, spirit; yod, fire; mem, water. but the order is not good; lamed is not satisfactory for earth, and yod too spiritualised a form of fire (but see book 4, part iii) paragraphs 1-6. out of nothing, nothing is made. the word nihil is taken to affirm that the universe is nothing, and that is now to be analysed. the order of the element is that of jeheshua. the elements are taken rather as in nature; n is easil

ugh the action of vegetation. such is the globe; but all this is a mere strain in the aethyr, alpha-iota-theta-eta-rho. here is a new pentagrammaton, presumably suitable for another analysis of the elements; but after a different manner. alpha( alpha) is air; rho( rho) the sun; these are the spirit and the son of christian theology. in the midst is the father, expressed as father-and-mother. i-h (yod and he, eta( eta) being used to express "the mother" instead of epsilon( epsilon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this wo

ALEISTER CROWLEY LIBER 777

ws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted

vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it may also contain a concealed yod, not pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the ear

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

not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they sh

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

e grand geometer" it is best therefore to prepare to apprehend him by formulating our minds according to these measures<god" i here mean the ideal identity of a man's inmost nature "something ourselves (i erase arnold's imbecile and guilty 'not) that makes for righteousness" righteousness being rightly defined as internal coherence (internal coherence implies that which is written "detegitur yod> to return, each letter of this alphabet may have its special magical sigil. the student must not expect to be given a cut-and-dried definition of what exactly is meant by any of all this. on the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. you would not expect to be able to buy a filing cabinet with the names of all your past, pre

ere obtained almost in spite of the ceremony. in any case, they are the more mysterious parts of the ritual which have evoked the divine force. such conjurations as those of the "goetia" leave one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "elements, fire, water, air, earth, in the order named> this formula is of most universal aspect, as all things are necessarily comprehended in it; but its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for

he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "elements, fire, water, air, earth, in the order named> this formula is of most universal aspect, as all things are necessarily comprehended in it; but its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must be understood that we are here speaking of the whole ceremony considered as a unity, not merely of that formula in which "yod" is the god invoked "he" the archangel, and so on. in order to understand the ceremony under this formula, we must take a more extended view of the function

t a solidification of the same thing. it must be understood that we are here speaking of the whole ceremony considered as a unity, not merely of that formula in which "yod" is the god invoked "he" the archangel, and so on. in order to understand the ceremony under this formula, we must take a more extended view of the functions of the four weapons than we have hitherto done. the formation of the "yod" is the formulation of the first creative force, of that father who is called "self-begotten, and unto whom it is said "thou has formulated thy father, and made fertile thy mother. the adding of the "he" to the "yod" is the marriage of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son "vau" who is the heir. finally the dau

to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization resplendent with interior light. such modifications of the ori

s it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and the final "mem" is the natural letter of water. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cret object of your work. how than can you construct the number 831? the letter kaph3, jupiter (jehovah, the wheel of fortune in the tarot- magic without tears get any book for free on: www.abika.com 19 the atu x is a picture of the universe built up and revolving by virtue of those three principles: sulphur, mercury, salt; or gunas: sattvas, rajas, tamas- has the value 20. so also has the letter yod4 spelt in full. one gnostic secret way of spelling and pronouncing jehovah is iao5 and this has the value 811. so has "let there be" fiat, transliterating into greek. resuming all these ideas, it seems that you can express your aspiration very neatly, very fully, by choosing for your motto the words fiat yod. love is the law, love under will. fraternally, 666 p.s. please study this letter, and

0, 1943 cara soror, do what thou wilt shall be the whole of the law. let me begin by referring to my letter about the motto and make clear to you the working of this letter. in this motto you have really got several ideas combined, and yet they are magic without tears get any book for free on: www.abika.com 20 really, of course, one idea. fiat, being 811, is identical with iao, and therefore fiat yod might be read not only as "let there be (or "let me become, the secret source of all creative energy, but as "the secret source of the energy of jehovah" the two words together, having the value 1* in the original in greek 2* in the original in greek. 3* in the original in hebrew. 4* in the original in hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and

een destroyed. he may do you a lot of mischief in the meantime, of course, so look out! well then, he tells you that his name is ottillia. shall we try to spell it in greek or in hebrew. by the sound of the name and perhaps to some extent by his appearance one might plump for the former; but after all the greek qabalah is so unsatisfactory. we give hebrew the first chance- we start with ayin teth yod lamed yod aleph hay render in hebrew. let us try this lettering for a start. it adds up to 135. i daresay that you don't remember what the sepher sephiroth tells you about the number; but as luck will have it, there is no need to inquire; for 135= 3 x 45. three is the number, is the first number of saturn, and 45 the last (the sum of the numbers in the magic sic square 6 of saturn is 45) that

the plane of saturn one may multiply by three and therefore he has given you the correct word "thelema" in a form unfamiliar to you. you man now consider yourself satisfied of his good faith, and may proceed to inspect him more closely. the stars above his head suggest the influence of binah, whose number also is three, while the most striking thing about him is the core of his being: the letter yod (one does not count the termination "ah: being a divine suffix it represents the inmost light and the outermost light) this yod, this spark of intense brilliance, is of the pale greenish gold which one sees (in this world) in the fine gold leaf of tibet. it glows with ever greater intensity as you concentrate upon observing him, which you could not do while you were preoccupied with investigat

ALEISTER CROWLEY MEDITATION

represents that dense physical substance which is imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bunting! daddy's gone a-hunting. he's gone to get a rabbit-skin to wrap my baby bunting in. this is mystical charge to the new-born soul to keep still, to remain steadfast in meditation; for, in bye, beth is the letter of thought, yod that of the hermit. it tells the soul that the father of all will clothe him about with his own majestical silence. for is not the rabbit he "who lay low and said nuffin? pat-a-cake, pat-a-cake, baker's man! bake me a cake as fast as you can! pat it and prick it and mark it with p! bake it in the oven for baby and me! this rime is usually accompanied (even to-day in the nursery) with a ceremon

ALEISTER CROWLEY SEPHER SEPHIROTH

arrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret

n dee fs ms; cf. 333) mznrk 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: name of enoch, and of metatron r(n the friends my(r thorn; enclosure k# 322 lamb; to subdue #bk middle line y(cm)h wq hebrews (as 282) myrb( 323 long-absent brother qwxr x) uranus (referred to chokmah) swnrw) 324 (metatron (q.v) spelt with yod after mem; it denotes shekinah) nwr++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove

the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a d

nwrkz metatron: the archangel of kether (cf. 224 *nwr++m 966 punishing iniquity, visiting sin *nw( dqwp alterations *mywn# 968 song-maidens; muses ry# twnb 969 cancer: a crab *n+rs 970 a tree *c( 971 shem ha-mephorasch: the divided name: the 72-fold name of god #rwpmh m# a temporal order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod after mem; it denotes shekinah *nwr++ym going forth (lit. masc. gwanderers h; cf. 770 *my++w#m 976 every herb bearing seed (rz (rz b( lk 977 shakanom: a title of tiphareth *mwn)k# 980 peace-offerings *myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre *nwznwrwx 984 the beginning of wisdom [is the wondermen

ALEISTER CROWLEY TAO TEH KING

all him? 3. therefore let him that regardeth himself rightly administer also a kingdom; and let him govern it who loveth it as another man loveth himself((this does not mean with extreme devotion, but rather with passionless indifference) 14 chapter xiv the shewing-forth of the mystery. 1. we look at it, and see it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ns leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the

ngs very simply and obviously: the change from the osiris formula to that of horus is intelligible enough (see comment on verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law" the old comment 40. theta-epsilon, the hermit, yod invisible, yet illuminating. the a. a. lambda-eta, the lover, zain visible as is the lightning flash. the college of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, t

that this book should be studied with all assiduity; at any moment the answer to your own deepest problem may be signalled to you from the stars. al i,46 "nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen" the old comment 46. 61= aleph-vau-nun. but the true nothing of nuit is 8, 80, 418. now 8 is cheth, which spelt fully is 418- cheth-yod-taw. and 418 is abrahadabra, the word of ra-hoor-khuit. now 80 is pe, the letter of ra-hoor-khuit (qy. this (could 80= infinity 0. infinity x zero) the new comment see appendix weh note: appendix not yet recovered. al i,47 "but they have the half: unite by thine art so that all disappear" the old comment 47. let us, however, add the jewish half, 61. 8+ 80+ 418= 506. cf. verses 24, 25. 506+ 61=

oured and eaten up with blindness" because of it. al ii,15 "for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret" the old comment 15. i am perfect, being not (31 la or 61 ain. my number is nine, by the fools (ix, the hermit, virgo: yod and mercury. with the just i am eight, viii, justice-libra-maat, lamed and, one in eight, aleph. which is vital, for i am none indeed. la. the empress, daleth iii, the king, he, iv, are not of me, iii plus iv= vii. the new comment see appendix. weh note: not available. al ii,16 "i am the empress& the hierophant. thus eleven, as my bride is eleven" the old comment 16. i am the empress and the h

t" the new comment to sleep is to return, in a sense, to the bosom of nuit. but there is to be a particular act of worship of our lady, as ye well wot. al ii,44 "aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" the old comment 44. without fear rejoice; death is only a dissolution, a uniting of hadit with nu, the ego with the all. yod with aleph (note yod, 10+ aleph, 1= 11, abrahadabra, the word of uniting the 5 and the 6) the new comment do not be afraid of 'going the pace. it is better to wear out than to rust out. you are unconquerable, and of indefatigable energy. great men find time for everything, shirk nothing, make reputations in half a dozen different lines, have twenty simultaneous love affairs, and live to a gree

en [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg" the old comment 49. continues the curse against the slave-soul. amen. this is of the 4, i.e. should be spelt with 4 letters (the elements. aleph-mem-taw-shin not aleph-mem-nun. the fifth, who is invisible, is ayin, 70, the eye. now aleph-mem-taw-shin, 741+ 70= 811= iao in greek, and iao is the greek form of yod-he-vau-he, the synthesis of the 4 elements aleph-mem-taw-shin (this ayin is perhaps the o in n.o.x, liber vii, i, 40) the new comment we are to conquer the illusion, to drive it out. the slaves that perish are better dead. they will be reborn into a world where freedom is the air of breath. so then, in all kindness, the christians to the lions! the "babe in the egg" is harpocrates; it is his r

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

anifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific terminitation for a god. ra is, as shown in the old comment, the sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. t

ALEISTER CROWLEY THE QABALAH

based on a similar principle t.s. liber lviii 9 variations found in the spelling of certain words, which have a letter more in some places than they have in others; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, with a yod, y, written at the lower left-hand corner &c. in isaiah ix, 6, 7, the word hbr\l, lemarbah, for multiplying, is written with the character (m final) in the middle of the word, instead of the ordinary initial and medial m. the consequence of t

l honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in fact, zero can be and has been defined. but at the time mathers was writing the philosophy of mathematics was in its infancy t.s. 15 because of the insertion of the yod, representing the generative powers t.s. 16 this is misleading; the elohim are androgynous as has been repeatedly explained t.s. liber lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also so

trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen by whom alone tetragrammaton can be grasped, whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the uppermost point of the letter yod, y, is said to refer to kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or the supernal he to binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the inferior he to malkuth, the tenth sephira, the bride of microprosopus. advanced stude

n the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say: the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter (also the

vely. 14. an elaboration of 5 (1+ 4= 5, force; a concentration of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an elaboration of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders

n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are solidifications of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is temperance in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, i

having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise) t.s. 45 matthew xxiv.27; cf. luke xvii, 24. 46 elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi. liber lviii 30 120 ]ms, samech, a prop. also ydswm, basis, foundation. 120= 1 2 3 4 5, and is thus a synthesis of the powers of the pentagram [also 1+ 2+ 15= 120] hence its importance in the 5= 6 ritual, q.v. supra equinox, no. iii.47 i however disagree in part; it seems to me to symbolise a lesser redemption than that associated with tiphereth. compare at least the numbers 0

we have 543, hyha rca hyha, existence is existence, i am that i am, a sublime title of kether. moses is therefore regarded as the representative of this particular manifestation of deity, who declared himself under this special name. 358. see 32. jycm, messiah, and cjn, the serpent of genesis. the dogma is that the head of the serpent (n) is bruised, being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= c) and of original deity (y= the foundation or type of all the letters. thus the word may be read: the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit, while cjn reads death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no. i

ot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. indigo scholion q

rince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is in kether, and kether is in malkuth, or that which is below is like that which is above or simply yod (the foundation of all letters having the number 10, symbolising malkuth. the answer of the adept to the second form of the problem is for the christian all the familiar teaching of the song of songs and the apocalypse concerning the bride of christ* for the qabalist it is a long complex dogma which may be studied in the zohar and elsewhere. otherwise, he may simply answer h (the letter alike

ALEISTER CROWLEY THE SWORD OF SONG

2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fi

ALEISTER CROWLEY EQ I 1

he evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hb:heh hb:vau hb:heh hb:yod and in osiris hb:heh hb:vau hb:shin hb:heh hb:yod. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you! 21 liber e. vel exercitiorvm svb figvra ix 23 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 24 liber e. vel exercitiorvm svb figvra ix i 1. it is absolutely necessary that all experim

of ribbon done in brown-gold striations and scrolling. the hebrew alphabet is done in silver on the ribbon, starting at the upper left with taw and ending just above the pendant tip with aleph thusly: taw shin, scroll up, resh through peh, scroll down, back scroll, scroll up to front, ayin through nun, scroll down to left again, back scroll, scroll up to front, hebrew on this front kaph to left, yod to center, tet to right, scroll down to left, lamed, ribbon crushed at next level, mem on left, chet to right, scroll up out of crush below with zain at a diagonal top to right on scroll, scroll down with face still presented, vau to left and heh to right, scroll crushed below, below this crush is a frontal fold, scrolled up from the left, down to the right and surmounted by the hebrew letters

now appears that the proof that "thought exists" depends upon the truth of that which is thought, to say no more. we have taken "cogitatur, to try and avoid the use of "esse" but "a is a" involves that very idea, and the proof is fatally flawed "cogitatur" depends on "est" and there's no avoiding it. iii shall we get on any better if we investigate this "est- something is- existence is- hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to furthe

ALEISTER CROWLEY EQ I 5

in this first book are written the reflexions "sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis, dionysi, veneris "tota stella est nechesh et messiach, nomen hb:heh hb:yod hb:heh hb:aleph cum hb:heh hb:vau hb:heh hb:yod conjunctum "there are three contemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dion

ontemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:heh hb:yod hb:heh hb:aleph" joined "with "hb:heh hb:vau hb:heh hb:yod" 7 liber hhh sub figura cccxli. continet capitula tres: mmm, aaa, et sss. i m m m "i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even

e vision is withdrawn; the lake calls, and the lawn; our love shall walk abroad in the grey hours of dawn! ethel ramsay. 64 the temple of solomon the king a. a. publication in class b. imprimatur: n. fra a. a. chart approximated_ vi. mys- v iv. iii. ii. i. itc english of col.iv. the heavens english of col.ii hebrewnames key# of of assiah of numbers scale seph and letters_ nothing. hb:nun-final hb:yod hb:aleph 0 no limit. hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:resh hb:taw hb:koph 1 3 s. of the zodiac hb:taw hb:vau hb:lamed hb:samekh hb:mem

un-final hb:yod hb:aleph 0 limitless l.v.x. hb:resh hb:vau hb:aleph hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod hb:aleph 1 s. of primum mobile hb:mem-final hb:yod hb:lamed hb:gemel hb:lamed hb:gemel hb:heh hb:taw hb:yod hb:shin hb:aleph hb:resh crown. hb:resh hb:taw hb:koph 1 3 s. of the zodiac hb:taw hb:vau hb:lamed hb:samekh hb:mem wisdom. hb:heh hb:mem hb:koph hb:chet 2 6 s. of saturn hb:yod hb:aleph hb:taw hb:bet hb:shin understanding. hb:heh hb:nun hb:yod hb:bet 3 10 s. of jupiter hb:qof hb:dalet hb:tzaddi mercy. hb:dalet hb:samekh hb:chet 4 15 s. of mars hb:mem-final hb:yod hb:dalet hb:aleph hb:mem strength. hb:heh hb:resh hb:vau hb:bet hb:gemel 5 21 s. of sol hb:shin hb:mem hb:shin beauty. hb:taw hb:resh hb:aleph hb:peh hb:taw 6 28 s. of venus hb:heh hb:gemel hb:vau hb:nun vic

hb:aleph hb:mem strength. hb:heh hb:resh hb:vau hb:bet hb:gemel 5 21 s. of sol hb:shin hb:mem hb:shin beauty. hb:taw hb:resh hb:aleph hb:peh hb:taw 6 28 s. of venus hb:heh hb:gemel hb:vau hb:nun victory. hb:chet hb:tzaddi hb:nun 7 36 s. of mercury hb:bet hb:koph hb:vau hb:koph splendour. hb:dalet hb:vau hb:heh 8 45 s. of luna hb:heh hb:nun hb:bet hb:lamed foundation. hb:dalet hb:vau hb:samekh hb:yod 9 55 s. of the elements hb:taw hb:vau hb:dalet hb:vau hb:samekh hb:yod hb:mem-final hb:lamed hb:chet kingdom. hb:taw hb:vau hb:koph hb:lamed hb:mem 10 66 air hb:chet hb:vau hb:resh ox. hb:peh-final hb:lamed hb:aleph 11 78 mercury (planets follow house. hb:taw hb:yod hb:bet 12 91 luna sephiroth camel. hb:lamed hb:mem hb:gemel 13 105 venus corresponding) door. hb:taw hb:lamed hb:dalet 14 120 ari

hb:lamed hb:mem 10 66 air hb:chet hb:vau hb:resh ox. hb:peh-final hb:lamed hb:aleph 11 78 mercury (planets follow house. hb:taw hb:yod hb:bet 12 91 luna sephiroth camel. hb:lamed hb:mem hb:gemel 13 105 venus corresponding) door. hb:taw hb:lamed hb:dalet 14 120 aries hb:heh hb:lamed hb:tet window. hb:heh hb:heh 15 136 taurus hb:resh hb:vau hb:shin nail. hb:vau hb:vau 16 153 gemini hb:mem-final hb:yod hb:mem hb:vau hb:aleph hb:taw sword. hb:nun-final hb:yod hb:zain 17 171 cancer hb:nun-final hb:tet hb:resh hb:samekh fence. hb:taw hb:yod hb:chet 18 190 leo hb:heh hb:yod hb:resh hb:aleph serpent. hb:taw hb:yod hb:tet 19 210 virgo hb:heh hb:lamed hb:vau hb:taw hb:bet hand. hb:dalet hb:vau hb:yod 20 231 jupiter palm. hb:peh-final hb:koph 21 253 libra hb:mem-final hb:yod hb:nun hb:zain hb:aleph

7 171 cancer hb:nun-final hb:tet hb:resh hb:samekh fence. hb:taw hb:yod hb:chet 18 190 leo hb:heh hb:yod hb:resh hb:aleph serpent. hb:taw hb:yod hb:tet 19 210 virgo hb:heh hb:lamed hb:vau hb:taw hb:bet hand. hb:dalet hb:vau hb:yod 20 231 jupiter palm. hb:peh-final hb:koph 21 253 libra hb:mem-final hb:yod hb:nun hb:zain hb:aleph hb:mem ox goad. hb:dalet hb:mem hb:lamed 22 276 water hb:mem-final hb:yod hb:mem water. hb:mem-final hb:yod hb:mem 23 300 scorpio hb:bet hb:resh hb:qof hb:ayin fish. hb:nun-final hb:vau hb:nun 24 325 sagittarius hb:taw hb:shin hb:qof prop. hb:koph-final hb:mem hb:samekh 25 351 capricornus hb:yod hb:dalet hb:gemel eye. hb:nun-final hb:yod hb:ayin 26 378 mars mouth. hb:heh hb:peh 27 406 aquarius hb:yod hb:lamed hb:dalet fish-hook. hb:yod hb:dalet hb:tzaddi 28 435 pisc

b:mem-final hb:yod hb:mem 23 300 scorpio hb:bet hb:resh hb:qof hb:ayin fish. hb:nun-final hb:vau hb:nun 24 325 sagittarius hb:taw hb:shin hb:qof prop. hb:koph-final hb:mem hb:samekh 25 351 capricornus hb:yod hb:dalet hb:gemel eye. hb:nun-final hb:yod hb:ayin 26 378 mars mouth. hb:heh hb:peh 27 406 aquarius hb:yod hb:lamed hb:dalet fish-hook. hb:yod hb:dalet hb:tzaddi 28 435 pisces hb:mem-final hb:yod hb:gemel hb:dalet back of head. hb:peh-final hb:vau hb:qof 29 465 sol head. hb:shin hb:yod hb:resh 30 496 fire hb:shin hb:aleph tooth. hb:nun-final hb:yod hb:shin 31 528 saturn tau(as egyptian. hb:vau hb:taw 32 earth hb:tzaddi-final hb:resh hb:aleph- hb:vau hb:taw 32bis spirit hb:taw hb:aleph- hb:nun-final hb:yod hb:shin 31bis_ chart approximated_ xv. xiv. xiii. xii. xi. x. secret the four wor

ximated_ xv. xiv. xiii. xii. xi. x. secret the four worlds parts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9

or in a letter being written upside down; in the variations found in the spelling of certain words, which have a letter more in some places than they have in others; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example the shape of the hebrew letter aleph, a, is said to symbolize a vau, v, between a yod, i, and a daleth, d; and thus the letter itself represents the word ivd, yod. similarly the shape of the letter he, h, represents a daleth, d, with a yod, i, written at the lower left-hand corner &c. in isaiah ix. 6, 7, the word lmrbh, lemarbah "for multiplying" is written with the character for m final in the middle of the word, instead of with the ordinary initial and medial m. the consequen

ALEISTER CROWLEY EQ I 5

e away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my fath

nit oleum lucis. and all round the whole of these things are the letters 27 taro; but the light is so dreadful that i cannot read the words. i am going to try again. all these serpents are collected together very thickly at the edges of the wheel, because there are an innumerable number of sentences. one is "tres "annos regimen oraculi" and another is "terribilis ardet rex" hb:nun-final hb:vau hb:yod hb:lamed hb:ayin. and another is "ter amb (amp (can't see it "rosam "oleo" and another is "tribus annulis regna olisbon" and the marvel is that with those four letters you can get a complete set of rules for doing everything, both for white magic and black. and now i see the heart of the rose again. i see the face of him that is the heart of the rose, and in the glory of that face i am ended

ast of an harlot that giveth death for milk. thou art the asp that has stolen into the cradle of the babe. glory unto thee, who art twined about the world as the vine that clingeth to the bare body of a bacchanal. also, though i be planted so firmly upon the earth, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in

is all this garden, that it seems like a great opal. a voice comes: this water which thou seest is called the water of death. but nemo hath filled therefrom our springs. and i said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x 70= the one eye "achad ayin) and now there cometh an angel into the garden, but he hath not any of the attributes of the former angels, for he is like a young man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called

the man that is torn by the claws of the eagle, and the scream of the eagle that is strangled by the hands of the man. mingle all these in the death-shriek of the sphinx, for the blind man hath profaned her mystery. who is this, oedipus, tiresias, erinyes? who is this, that is blind and a seer, a fool above wisdom? whom do the hounds of heaven follow, and the crocodiles of hell await? aleph, vau, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: ma

on the face of the magician and thou hast not beheld him because of his magick veils (don't torture me) thus are all they fallen into the power of lilith, who have dared to look upon his face. the shew-stone is all black and corrupt. o filth! filth! filth! and this is her great blasphemy: that she hath taken the name of the first aethyr, and bound it on her brow, and added thereunto the shameless yod and the tau for the sign of the cross. she it is that squatteth upon the crucifix, for the nastiness of her pleasure. so that they that worship christ suck up her filth upon their tongues, and therefore their breaths stink. 145 i was saved from that horror by a black shining triangle, with apex upwards, that came upon the face of the sun. and now the shew-stone is all clear and beautiful again

ALEISTER CROWLEY EQUINOX EQ I 1 2

he beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffable crown.(a disaster has occurred; viz. a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal and gets it. on my return, 11.34, i continue. and as hb:yod hb:nun hb:aleph ani "i" thou art also hb:nun hb:yod hb:aleph 2 the negative, that is beyond these on either side! but this illness is a nuisance. i must have got a little chill somehow. its imminence would account for my lack of concentration. and i could doubtless go on gloriously, but that another disaster has occurred! enter maryt, sitting and clothed and in her right mind or comparatively

ars had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pentagram ritual. 2 weh note: this is a correction from hb:vau hb:yod hb:aleph an evident typo in the original printing. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat.(see;'tis 2.30. twelve minutes to do that little in! and look at the handwriting! 3.6. how excellent is prana yama, a comfort to the soul! i did thirty-two cycles, easy and pleasant; could have gone on indefinitely. the muscles went

lumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon th

ALEISTER CROWLEY EQUINOX EQ I 2 2

turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the o

wo pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world conta

utward from the center of the figure. each of the seven triangles has a hebrew letter in the center (planetary correspondence, hebrew names of the planets and archangels corresponding to the left and right along and outside the edges, and asiatic place names below the base. here are the inscriptions, left, right, bottom and center, for all triangles, starting with the top and moving clockwise: hb:yod hb:aleph hb:taw hb:bet hb:shin, hb:lamed hb:aleph hb:yod hb:qof hb:peh hb:tzaddi, ephesus, hb:taw. hb:lamed hb:aleph hb:mem hb:koph, hb:mem-final hb:yod hb:dalet hb:aleph hb:mem, pergamos, hb:peh. sic, left and right reversed- weh note hb:heh hb:gemel hb:vau hb:nun, hb:lamed hb:aleph hb:yod hb:nun hb:aleph hb:heh, thyatira, hb:dalet. hb:heh hb:nun hb:bet hb:lamed, hb:lamed hb:aleph hb:yod hb:r

esus, hb:taw. hb:lamed hb:aleph hb:mem hb:koph, hb:mem-final hb:yod hb:dalet hb:aleph hb:mem, pergamos, hb:peh. sic, left and right reversed- weh note hb:heh hb:gemel hb:vau hb:nun, hb:lamed hb:aleph hb:yod hb:nun hb:aleph hb:heh, thyatira, hb:dalet. hb:heh hb:nun hb:bet hb:lamed, hb:lamed hb:aleph hb:yod hb:resh hb:bet hb:gemel, laodicea, hb:gemel. hb:qof hb:dalet hb:tzaddi, hb:lamed hb:aleph hb:yod hb:qof hb:dalet hb:tzaddi, philadelphia, hb:koph. hb:shin hb:mem hb:shin, hb:lamed hb:aleph hb:peh hb:resh, smyrna, hb:resh. hb:bet hb:koph hb:vau hb:koph, hb:lamed hb:aleph hb:koph hb:yod hb:mem, sardis, hb:bet. 2 "see 777" col. cxl, p. 27 "twelve banners of the name" and revelations, xxi, 19, 20. 3 "see 777" col. xxxvi, p. 11. illustration described from page 265 "diagram 18. the heptagram o

the upper part is shaped thusly, but the numbers here are a key to the description below, not a part of the diagram (not to scale/ 1/ 3 2/ 5 4/ 8 6 7\ 9_ 10_ content of the boxes in the above portion of the figure, top, center and bottom in each box: 1. hb:resh hb:taw hb:koph (no symbol; the offering. 2. hb:heh hb:mem hb:koph hb:chet; a double line bottom arc; the receptacle. 3. hb:heh hb:nun hb:yod hb:bet; approximate trapezoid with small top, inward arcking sides and long bottom, symmetrical; the base. 4. hb:dalet hb:samekh hb:chet; thin horizontal elongate rectangle; the right bay. 5. hb:heh hb:resh hb:vau hb:bet hb:gemel; thin horizontal elongate rectangle; the left bay. 6. hb:taw hb:resh hb:aleph hb:peh hb:taw; horizontal elongate rectangle; the body of the altar. 7. hb:chet hb:tzadd

bay. 5. hb:heh hb:resh hb:vau hb:bet hb:gemel; thin horizontal elongate rectangle; the left bay. 6. hb:taw hb:resh hb:aleph hb:peh hb:taw; horizontal elongate rectangle; the body of the altar. 7. hb:chet hb:tzaddi hb:nun; two circles, one to left and one to right; two rings right. 8. hb:dalet hb:vau hb:heh; two circles, one to left and one to right; two rings left. 9. hb:dalet hb:vau hb:samekh hb:yod; horizontal elongate rectangle with crosshatching; the network or grille. 10. hb:taw hb:vau hb:koph hb:lamed hb:mem; horizontal elongate rectangle; the foundation. the lower part of the illustration is a typical 19th century artist's conception of the biblical altar of incense, such as may be found in illustrated bibles of the time. it shows the altar resting on a pediment with a rectangular b

e 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spiri

outer six. the six circles are arranged such that there is one circle at top, one at bottom and two to each side. the following hebrew words are in the circles: central- hb:taw hb:resh hb:aleph hb:peh hb:taw. the top circle- three tightly nested included circles with one to top and two to bottem: top- hb:resh hb:taw hb:koph, right below- hb:heh hb:mem hb:koph hb:chet, left below- hb:heh hb:nun hb:yod hb:bet. the remaining of the seven intermediate circles, proceeding from already described top in a clockwise direction: 2nd- hb:dalet hb:samekh hb:chet. 3rd- hb:chet hb:tzaddi hb:nun. 4th(bottom- divided into two smaller circles, top one has hb:dalet hb:vau hb:samekh hb:yod, bottom one has hb:taw hb:vau hb:koph hb:lamed hb:mem. 5th- hb:dalet hb:vau hb:heh. 6th- hb:heh hb:resh hb:vau hb:bet hb

itional qabalah, as presented in the "sepher yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left ha

a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle to define the unit. the tail extends off and downward to the lower left. each head is on one of the seven circles of

ALEISTER CROWLEY EQUINOX EQ I 2

open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slain("see" illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head o

n back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of the lower triangle should coincide with the central point of the uppe

hods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the first chapter of the first five books of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and

er 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth "shiloh shall come (the initial of which mystery-name is hb:shin= 300. and in the grecian tongue it is written "in the beginning was the word &c, which is lambda omicron gamma omicron sigma (lambda= 30. but the best of all the examples is found in the holy tetragram yod-heh-vau-heh. for we may regard this venerable name as typical of the father and the mother, and so divided into vau-heh and yod-heh<genesis v. 1, 2 :bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-daletmemfinal bet-dalet-mem-vau-taw aleph-lamed-heh-yod-memfinal ayin-shin-heh aleph-taw-vau qof-bet-resh vau-nun-qof-bet-heh bet-resh-aleph-memfinal "and the elohim created man

them: male and female created they them" now if adam be in the similitude of the elohim: and are male and female, then must the elohim be also male and female. now in the first of those mysterious three verses in exodus xiv. wherein the divided name is hidden it is written "and went the angel of the elohim before the camp &c. and this angel of the elohim, mem-lamed-aleph-kophfinal aleph-lamed-heh-yod-memfinal, is the manifestations of their presence. now mem-lamed-aleph-kophfinal hath the numeration 91, which also is the number of yod-heh-vau-heh aleph-dalet-nun-yod, wherefore by gematria "tetragrammaton our lord" is the angel now if into the midst of this divided name of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and

im of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of aleph-mem-nunfinal (also 91) by aiq bekar 1+ 4+ 5= 10- the perfection of the sephiroth> 170 we cast the triple fire of the holy letter hb:shin= 300, we get the name of the godhead incarnate upon earth, yod-heh-shin-vau-heh. but 1+ 2+ 3= 6, which is the number of hb:vau, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number- which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy p

the eternal arose. that brow and those eyes formed the upright-fire-triangle of the measureless heavens: and their reflection formed the inverted-water-triangle of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation> further, this reflected triangle showeth forth the evolution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= yod= atziluth 1+ 2+ 3+ 4+ 5= 15= yod heh= briah 1+ 2+ 3+ 4+ 5+ 6= 21= yod heh vau= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7<<10= 28= 2+ 8= 10 assiah<<10: but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+ 2+ 3+ 4+ 5+ 6+ 5= 26 yod-heh-vau-heh. assiah; tetragrammaton as the elemental limitation, the jealous god- p> the number 28, the total numeration, ther

ining throughout the four worlds. one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get hb:aleph, the father, the yellow ray of the dawning sun of creation; hb:mem, the mother, the blue ray of the great primaeval waters; hb:shin, the son, the red ray: the ruach elohim<yod-memfinal is 300= hb:shin> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the

undi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and

e universe (as in the centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery- that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are mem-aleph, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria aleph-yod-lamed= force: might: power: gemel-aleph-vau-aleph-lamed, divine majesty: and aleph-chet-lamed-bet= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= hb:heh, mother supernal once again- and in its geometric symbol the pentagram- the star of unconquered will. add the next two letters on either side, yod-memfinal-aleph-taw and we get earth-air-water

ALEISTER CROWLEY EQUINOX EQ I 3 2

ot in the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* on the instructions laid down in the first of these books_ book hb:yod, p. drew up a ritual "for the evocation unto visible appearance of typhon-seth" in which, by raising the sigil of typhon to the grade of 1= 10, he bewitched a certain refractory brother of the order, known as fra: d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evoc

ds to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its length is 16mm. the third and final line emerges just above the second from the side of the first, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in whic

nvoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to be said, assuming the mask or form of the spirit taphthartharath] hb:taw o thou mighty spirit of mercury, taphthartharath! i bind, command and very potently do conjure thee: hb:peh by the majesty of the terrible name of hb:taw hb:vau hb:aleph hb:bet hb:tzaddi hb:mem-final hb:yod hb:heh hb:lamed hb:aleph the gods of the armies of the hb:mem-final hb:yod hb:heh hb:lamed hb:aleph hb:yod hb:nun hb:bet by and in the name of: hb:lamed hb:aleph hb:koph hb:yod hb:mem great archangel of god, that ruleth in the sphere of kokab, by and in the name of: hb:lamed hb:aleph hb:peh hb:resh great angel of mercury; by and in the name of: hb:lamed hb:aleph hb:yod hb:resh hb:yod hb:tet th

e ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvation! let us analyse the key-word "chief" i "2nd" n "3rd" r "all" i "chief" yod. hb:yod "2nd" nun. hb:nun "3rd" resh. hb:resh "all" yod. hb:yod "chief" virgo, isis, mighty mother "2nd" sc

. hb:nun "3rd" resh. hb:resh "all" yod. hb:yod "chief" virgo, isis, mighty mother "2nd" scorpio, apophis, destroyer "3rd" sol, osiris, slain and risen "all" isis, apophis, osiris. iota alpha omega (all give the sign of the cross "chief, 2nd and 3rd adepts" the sign of osiris slain("chief" l. the sign of the mourning of isis) 17 weh note: this is probable a typo for hb:heh hb:vau hb:shin hb:heh hb:yod("2nd adept" v. the sign of typhon destroyer("3rd adept" x. the sign of osiris risen "all" lvx, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhe

unto the god that give it, and let its power be assumed by its evil and averse antithesis to become a dreadful vampire, ever to prey upon thee, that the vengeance of the gods may drink its fill. but, and if thou does well and faithfully, ye shall be unto each other as a support and a blessing, and the blessing of god the vast one shall be ever upon you in his name :hb:heh hb:vau hb:shin hb:heh hb:yod and now in and by this very name i license all spirits to depart, save that one whose dual nature i have bound herein. but let them depart in peace to their divine orders in the name of jeovah jeovaschah! and let them be ever ready to come when they are called :hb:mem-final hb:lamed hb:shin hb:heh hb:taw hb:aleph :hb:mem-final hb:lamed hb:shin fra: p. constructed many other talismans besides t

closing of the veil "second" pe: hb:peh "third" resh: hb:resh "second" kaph: hb:koph "third" tau: hb:taw "second" paroketh: hb:taw hb:koph hb:resh hb:peh "third" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" associate adeptus minor, what is the pass-word formed therefrom "third" aleph: hb:aleph "chief" h: hb:heh "third" yod: hb:yod. 1 see "liber o" the equinox, vol. i, no. 2 "chief" h: h "third" eheieh: hhb:yod hb:heh hb:aleph "chief" mighty adeptus major, what is the vault of the adepts "second" the symbolic burying-place of our mystic founder, christian rosenkreutz, which he made to represent the universe. 208 "chief" associate adeptus minor, in what part of it is he buried "third" in the centre of the heptagon

ctions, with the bottom extending in a wedge to the enter of the cross intersection. in the sections of the loop are placed hebrew letters in circles, corresponding to the sephiroth thusly: clockwise from top: hb:koph, hb:chet, hb:chet, hb:taw, hb:gemel, hb:bet. the inner tip of the right arm has hb:nun in a circle, while that of the left arm has hb:heh. the upper part of the lower upright has hb:yod in a circle. the bottom of the lower upright is divided from the upper part by a horizontal line, and the resulting trapezoid has two diagonals with a hb:mem in a circle at the point of intersection. illustration on page 210 described "diagram 62. the reverse of the complete rose and cross" shape: this is a calvary cross with three circular lobes at the end of each of the four arms. there is a

of seven petals, each holding one of the seven double letters of the hebrew alphabet. clockwise from 1 o'clock: hb:koph, hb:taw, hb:gemel, hb:dalet, hb:bet, hb:resh, hb:peh. the last ring outward from the center is composed of twelve petals, each holding one of the twelve single letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examin

nus hb:dalet, moon hb:gemel, saturn hb:taw, jupiter hb:koph [all then face east; the chief adept opens wide the vault and places himself at the head of the pastos, the second adept to the south, and the third adept to the north; they raise their wands in a pyramid formation over the altar, and their "cruces ansatas" below "chief" let us analyse the key word: i "second" n "third" r "all" i "chief" yod: hb:yod "second" nun: hb:nun "third" resh: hb:resh "all" yod: hb:yod "chief" virgo, isis, mighty mother "second" scorpio, apophis, destroyer "third" sol, osiris, slain and risen "all" isis, apophis, osiris, iao [the wands and crosses are separated, all giving the sign of the cross, and saying] 211 the sign of osiris slain["chief" giving the l sign with bowed head.5] l. the sign of the mourning

ALEISTER CROWLEY EQUINOX EQ I 3

eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be god must worship deity and understand devilry: that is, he 2 the greater our ignorance the more intense appears the illumination. 3 n.b- the shin is co

onial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the

t hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operation

o pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil

ALEISTER CROWLEY EQUINOX EQ I 4

gh all his doubts, began to realize that if indeed all were m y, a matter of words, he at least existed "i am" he cried, no longer "i am it."26 and with the is upanishad he whispered: into dense darkness he enters who has conceived becoming to be naught, into yet denser he who has conceived becoming to be aught. 24 kena upanishad, 11. 25 taittir ya br hmana, 2. 7. 26 "i.e "existence is" hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph. abandoning this limbo of causality, just as the buddhist did at a later date, he tackled the practical problem "what am i? to hell with god" the self is the basis for the validity of proof, and therefore is constituted also before the validity of proof. and because it is thus formed it is impossible to call it in question

nude man 87 "ibid, chap. ii, 32. this chakkra corresponds to tiphareth. 88 "ibid, chap. v, 82. 89 "ibid, chap. v, 85, 86, 87. 90 "shiva sanhita" chap. v, 110. 91 "ibid, chap. v, 49. 92 though all hindu works proclaim that the sahasr ra has but one thousand petals, its true number is one thousand and one as depicted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod+ hb:yod hb:nun hb:dalet hb:aleph 11= abrahadabra= 418 (38 x 11= achad osher, or one and ten= the eleven averse sephiroth= adonai. also 91= 13 x 7 hb:dalet hb:chet hb:aleph x ararita, etc, etc. 11 is the number of the great work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50

167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn. fr

b:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful woman with a stern and fixed expression, and hair long dark and waving (malkuth) hb:nun= the arms and hands, which are bare and strong, stretched out to the right and left at right angles to the body, in the left hand a gold cup and in right ears of ripe corn. from her shoulders dark spreading wings. hb:yod= a deep yellow-green robe, upon the breast of which is a square gold lamen decorated with four scarlet greek crosses. round her waist is a broad gold belt upon which in scarlet letters is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius. her feet are flesh coloured, and she wears golden sandals. her long yellow- green

their colours (6) figure of adonai ha aretz in colour [see illustration] 114 illustration facing page 114 described "diagram 86. the flashing figure of adonai-ha-aretz" this is a black, gray and white illustration in a large vertical rectangle. the field is black. inside and at the bottom are these words in hebrew letters, the line of letters arched downward: hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph. the rest of the figure is as described in the last note on page 113 "a winged crown radiating white brilliance- three hollow triangles visible with a pair of inverted wings coming up like antlers to either side. the white brilliance is represented by 35 visible shaded beams radiating in all directions from the center of the crown band, behind it and stopping only at t

are clenched about these objects, palmer to the fore. the cup is ornamented by vertical, narrow bulges about the bowl. the corn is british corn or wheat "from her shoulders dark spreading wings- as described, feathers depicted with primaries and secondaries. hb:aleph white light there. hb:dalet (6) having thus formulated the letters, take a deep breath hb:tzaddi hb:resh hb:aleph hb:heh hb:nun hb:yod hb:nun hb:dalet hb:aleph and pronounce the name slowly making the letters flash hb:yod (7) invoke the telesmatic image. let it fill the universe. hb:heh (8) then whilst once again vibrating the name absorb it hb:aleph into yourself; and then will your aura radiate with hb:resh whiteness. hb:tzaddi you should obtain your divine white brilliance before formulating the image. there are two method

ted with four scarlet greek crosses- as described, the robe is very loose and is parted to show the lamen on what appears to be the bare chest. the greek crosses look indented. there is a rim and a simple cross quartering the lamen into four sub-panels for the greek crosses "round her waist is a broad gold belt upon which in scarlet letters is written the name hb:tzaddi hb:resh hb:aleph hb:heh hb:yod hb:nun hb:dalet hb:aleph in the letters of the alphabet of honorius- that is ztrahjnda, on the drawing. this is written in the wrong direction for the alphabet of honorius "her feet are flesh coloured, and she wears golden sandals- as described, the sandals are open strap with two or three cross straps and a single long strap "her long yellow-green drapery is rayed with olive- looks like silk

ttle 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 indes

ALEX SANDERS THE KING OF THE WITCHES

e charm which created the. forms of being from the motherand which either createth the gods or maketh them to be silent, and which giveth the hearof life unto the gods. nowb<>th menfixed their eyes upon a silver pentacle. the curtains were closed against the winter evening; one candle only burned. earthenware bowls .of olive.oil stood. at each cardinal point. imploring thefour sacred names ofgod, yod, he vau and he, alex and paul recited the [mal proclamation and, at the same time, masturbated, ejecting eheirsperm 011 to the pentacle. as they both slumped hack exhausted from theirlong vigil a baby's cry broke the silence. there on the pentacle; still moist with semen, lay what appeared to be a human baby of normal size except thatit had no navel. nor umbilical cord. and it" appeared to be

AN INTRO TO STUDY OF THE KABALAH

regarded the doctrines of the kabalah with great esteem. the practical kabalah let us take the practical kabalah before the dogmatic; it may perhaps have preceded the theoretical philosophy because it was at first concerned with an intimate study of the pentateuch; a research based upon the theory that every sentence, word and letter were given by divine inspiration and that no jot or tittle (the yod the smallest hebrew letter) must be neglected. the rabbis counted every word and letter, and as their numbers were represented by their letters, they counted the numeration of all god names and titles, and all proper names, and the numeration of the phrases recording divine commands. the hebrew letters and numbers were: aleph a 1 beth b, v 2 gimel g, gh 3 daleth d, dh 4 heh h 5 vau o, u, v 6 z

r) must be neglected. the rabbis counted every word and letter, and as their numbers were represented by their letters, they counted the numeration of all god names and titles, and all proper names, and the numeration of the phrases recording divine commands. the hebrew letters and numbers were: aleph a 1 beth b, v 2 gimel g, gh 3 daleth d, dh 4 heh h 5 vau o, u, v 6 zayin z 7 cheth ch 8 teth t 9 yod i, y 10 kaph k, kh 20 lamed l 30 mem m 40 nun n 50 samekh s 60 ayin aa, ngh 70 there were also several final letters, final k, 500; final m, 600; final n, 700; final p, 800; and final tz, 900. note that the divine name jah, jh, numbered 15, and so in common usage the number 15 was always represented by 9 and 6, thv, teth and vau. the kabalistic rabbis granted the natural meaning of the words o

gs; and the late h. p. blavatsky used to declare that the truly ancient texts of ancient religions were susceptible of explanations on seven planes of thought. the kabalists discovered deep meanings in each hebrew letter, common and finals, and found secrets in large letters, misplaced letters and in words spelled in unusual manners. at different times they represented god by an aleph, a; or by a yod, i; or by a shin; or by a point; or by a point within a circle; or even by a triangle; and by a decad of ten yods. gematria was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number; thus certain numbers became representative of several ideas, and were considered to be interpretative one of t

and 6 or 8: so el shaddai, god almighty, al shdi, 1, 30, 300, 4, 10, was 345 and then 12 and then 3, a trinity. a quaint conceit was that of the change of the spelling of the names of abraham and sara: at first abram abrm and sarai shri, became abrhm and shrh: they were 100 and 90 years old and were sterile: now h, heh, was deemed of a fertile type, and so the letter h was added to abram, and the yod i, converted into an h of the name sarai. in the very old "sepher yetzirah" is found the allocation of letters to the planets; from this origin arose a system of designing talismans written on parchment or engraved on brass or gems: as each planet had a letter and a number, in regard to each was allotted a magic square of lesser squares; thus for jupiter 4 was the number and daleth the letter

ain suph aour, the boundless light, appear as a rainbow of the divinity in a first world, or highest plane above human conception, that of atziluth; by successive reflections, diminishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision. the grouping of the ten divine qualities, upon this plane, into a divine tetrad, is symbolised by yod heh vau heh, the tetragrammaton, the kabalistic jehovah, not the yahveh of the exoteric books, but the original of that god, whose reflections of a nation's patron is formulated in the old testament: it is "the ineffable name" never pronounced, its true sound is lost, and the jew replaces it by adonai, adni; it is unpronounceable because its real vowels are unknown; it ceased to be spoken befo

esented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently conde

owledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chariot throne of god of the vision of ezekiel mentioned in his chapters i. and x; it rested on wheels and was carried by four cherubim, the sacred animal forms, which resembled the man, lion, bull and eagle, which were related to the four quarters of the world, and to four types of humanity. the four letters yod, h, vau, h, or as we say ihvh, of the name we call jehovah, are allotted and distributed by the kabalistic doctrine among the sephiroth in a peculiar manner, forming the mysterious conception of the tetragrammaton, that awful name of divine majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews and has ne

an pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is still the copy of god on earth; his form is related to the tetragrammaton of jehovah ihvh, for in a diagram, yod is as the head, heh the arms, vau the body, and the final heh the lower limbs (see zohar ii. 42a. the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its continuous changes of force and form. they did what they knew would imperil their purely psychic existence, they sank fully into materi

. the human principles may be stated as three in a fourth--the body; or as five, recognising astral form and material body; or as seven, subdividing the divine principle; or as ten, comparable to the sephiroth. to explain these fully would take a long essay and would require many hebrew abstruse words, a difficulty to those who are unused to them: two systems will suffice as an illustration. from yod, the je of jehovah, comes the highest over-shadowing of the divine, comparable to the tm of the indian philosophies. from h, the ho of jehovah, comes neshamah, the buddhi of the hindoos, the spiritual soul. from vau, the v of jehovah, comes ruach, the manas of the hindoos, intellect and mind. from the final h, the ah of jehovah, is derived nephesh, the k ma of the hindoos, the appetites and pa

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

erence to certain distinctions between the clothing of a knight of the holy sepulchre and that of a knight of st. john. the seven steps are emblematic of the seven sacraments of the holy church, by the help of which the christian chivalries maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had ref

BLAVATSKY H P ANTHROPOGENESIS

his earth, the wisdom from the "holy ancient "does not shine except in male and female "hohmah, wisdom, is the father, and binah, understanding, is the mother. and when they connect one with the other they bring forth and diffuse and emanate truth. in the sayings of rabbi je-yeva sabah, i.e, the old, we learned this: what is binah understanding? but when they connect in one another, the[[diagram (yod) in the[[diagram (heh, they become impregnated and produce a son. and, therefore, it is called binah, understanding. it means ben yah, i.e, son of yah. this is the completeness of the whole* this is also the "completeness" of phallicism by the rabbis, its perfect apotheosis, the divine being dragged into the animal, the sublime into the grossness of the terrestrial. nothing so graphically gros

androgyne adam kadmon. when woman issues from the rib of the second adam (of dust, the pure virgo is separated, and falling "into generation" or the downward cycle, becomes scorpio, emblem of sin and matter. while the ascending cycle points to the purely spiritual races, or the ten prediluvian patriarchs, the prajapatis and sephiroth are led on by the creative deity itself, who is adam kadmon or yod-cheva. spiritually, the lower one (jehovah) is that of the terrestrial races, led on by enoch or libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by god alive. enoch, hermes, and libra, are one" this is only one of the several meanings. no need to remind the scholar that scorpio is the astrological sign of the organs of reproduction. like the ind

ity. why again is the triune iao (the mystery god) called the "fourfold" and yet the triad and tetradic symbols come under one unified name with the christians- the jehovah of the seven letters? why again in the hebrew sheba is the oath (the pythagorean tetraktis) identical with number 7; or, as mr. g. massey has it "taking an oath was synonymous with 'to seven' and the 10 expressed by the letter yod, was the full number of iao-sabaoth, the ten-lettered god? in lucian's auction, pythagoras asks "how do you reckon" the reply is "one, two, three, four "then, do you see" says pythagoras "in what you conceive four there are ten; then, a perfect triangle and our oath (tetraktis, four" or seven. why does proclus say in timaeus, c. iii "the father of the golden verses celebrates the tetractys as

BLAVATSKY H P COSMOGENESIS

dy edition of the zohar (i, 5b. sq) is an account of a journey taken by r. el'azar, son of r. shim-on b. io'hai, and rabbi abbah" they met a man with a heavy burden and asked his name; but he refused to give it and proceeded to explain to them thorah[[vol. 1, page] 394 the secret doctrine (law "they asked 'who caused thee thus to walk and carry such a heavy load' he answered 'the letter[[diagram (yod, which= 10, and is the symbolical letter of kether and the essence and germ of the holy name[[diagram] yhvh. they said to him 'if thou wilt tell us the name of thy father, we will kiss the dust of thy feet' he replied 'as to my father, he had his dwelling in the great sea, and was a fish therein (like vishnu and dagon or oannes 'which (first) destroyed the great sea. and he was great and might

d for no other purpose than to mislead the profane and to symbolize life and generation* the real secret and unpronounceable name "the word that is no word- has to be sought in the seven names of the first seven emanations, or the "sons of the fire[[footnote(s* says the translator of avicebron's "qabbalah (mr. isaac myer, ll.b, of philadelphia) of this "sum total "the letter of kether is[[hebrew (yod, of binah[[hebrew](heh, together yah, the feminine name; the third letter, that of hokhmah, is[[hebrew (vau, making together[[hebrew] yhv of[[hebrew] yhvh, the tetragrammaton, and really the complete symbols of its efficaciousness. the last[[hebrew](heh) of this ineffable name being always applied to the six lower and the last, together the seven remaining sephiroth. thus the tetragrammaton is

BOOK OF JASHAR

e great linguistic groups (semitic, indo-european, and dravidian) that came out of this period. the hamites (whose identity in the bible seems somewhat ill-defined) are here clearly identified with the dravidians, by the name of ham's wife. similarly, juropa's name clearly links the jafetites with the indo-europeans (the manuscript apparently uses the letter j in names to denote the hebrew letter yod, so "juropa" could be "yuropa" or "europa) the ecological significance of the agricultural revolution has been described already in section 3, where we saw that god was impatient for the destruction of the great forests (which people inadvertently created when they hunted down the great herbivores. to make an interesting story, god wanted the earth to be dominated by intelligent animals, not b

BOOK T

chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

meaning. these figures are, by many occultists, attributed to the twenty-two letters of the hebrew alphabet: 1 magician 2 high priestess 3 empress 4 emperor 5 hierophant 6 lovers 7 chariot 8 justice 9 hermit 10 wheel of fortune 11 strength 12 hanged man 13 death 14 temperance 15 devil 16 tower 17 star 18 moon 19 sun 20 judgement 21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unfortunately the occultists cannot agree on this. while macgregor mathers, for instance, attributes the cards as i have shown, paul f. case puts the fool at the beginning, thus moving them all up one- 0 fool 1 magician 2 high priestess etc. to further complicate the issue, a. e. waite and

CASE PAUL F THE BOOK OF TOKENS

to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 29 daleth 39 heh 49 vav 63 zain 73 cheth 81 teth 89 yod 97 kaph 105 lamed 113 mem 119 nun 127 samekh 137 ayin 145 peh 153 tzaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing

es. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of

he is called "the desirable one, or "the precious thing, because the number of the word a i m a is 52, and this is also the number of the noun ch m d, khamad, which means "something desirable, an object of delight. the sephirah binah is "both father and mother" because: 1. the word a i m a is formed from another noun, a m a, signifying "the dark, sterile mother, by the interpolation of the letter yod, i, between the first and second letters of a m a. yod is called the paternal letter, not only because its name, the hand, is a euphemism for the phallus, but also because it is the characteristic letter of the scphirah chokmah, in qabalistic philosophy, and chokmah is named ab, the father. 2. a i m a is the number 52, and this is the value of the particular divine name associated with fatherh

sts attribute the pair of opposites, wisdom and folly. it is said that the son is hidden in her because the value of the noun b n, ben, son, is 52, the same as the number of aima. and, again, since daleth is here identified with binah, the text refers also to the qabalistic doctrine that in binah are concealed both the father and the son, because binah is spelt b i n h, so that this noun contains yod, i, the letter of the father, heh, h, the letter of the mother, and b n, ben, the name of the son. 6 adding the digits of 434 gives us 11. in theqabalah the number 22 represents the whole circle of creation because it is the number of letters in the alphabet. thus the book of formation says "twenty-two basal letters: he designed them, he formed them, he purified them, he weighed them, and he e

all not be seen" no matter how far thou goest, i have already passed that way. thou shalt never see me as i am, but thou mayest know me in what i have done. the wise discover me in my works. 9 no man perceiveth me as father, until as mother i have brought forth creatures. the following of heh after daleth in the alphabet is a sign and symbol of this truth. even as aima, the mother, concealeth the yod of ab, the father, so doth heh, though the wise call it "the mother, wherewith creation took place" conceal that same paternal yod, since heh in its plentitude is the number ten. therefore the letter heh belongeth to my paternal mercy, since in the number four, which appertaineth unto chesed, mercy, is the number ten concealed, even as it is hidden in the word "window. and in that exhaustless

ntitude is the number ten. therefore the letter heh belongeth to my paternal mercy, since in the number four, which appertaineth unto chesed, mercy, is the number ten concealed, even as it is hidden in the word "window. and in that exhaustless mercy [56] heh lie hid the riches of the kingdom, for the decad is the kingdom, and the decad is hidden in chesed. io regard me, therefore, as the paternal yod which imparteth life to the whole creatiou. not made with hands, but begotten. is this universe of which thou art at once a part and the whole. of mine own substance are all things made. and i give myself freely to every one. they know me truly who see that it is my nature to bring forth and to originate. this whole universe is an expression of my primal will to yield fruit. 11 even as in gene

called into manifestation by the self-contemplation of spirit "a mist and a vapor. the hebrew noun ade, a d, has the numeral value 5, the same as the single letter heh, and means "fog, mist. 9 heh is called "the mother wherewith creation took place, because h is the second letter of the tetragrammaton, i h v h, and this second letter is attributed to binah, which is aima, the mother. heh conceals yod, because the letter-name heh, h h, has the value 10, the number of the letter yod. ten is concealed in four, the number of the sephirah chesed, because 4 implies the pre-existence of 1, 2 and 3 so that it may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom

id the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart

ah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that power in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intell

means of exercises in which counting is essential, because they include rhythmic breathing, and rhythmic intonation of divine names, etc. in hebrew, shemen le-mawaur, sh m n l m a v r "oil for lighting, is the number 667, and this is the number of sod ha-pehooluth, s v d h p o v l v th "secret of all spiritual activities, the name of the path of wisdom corresponding to teth [95] the meditation on yod* iam the creative hand, which fashioneth the worlds and establisheth the spheres, while yet the primal fire circleth untrammeled in the womb of space. that fashioning is not as the handiwork of man. it is my self-utterance through the voice of vision. by it i declare myself. yea, i utter myself as the father of all, and from my fatherhood is the brotherhood of all creatures. therefore do the w

CHRONOLOGIA RORISPERGIUS

christians in italy. joachimist-influenced kabbalah absorbed to some degree by beguin/franciscan church of philadelphia that holds "the keys of david: a joachimist/qblhist exegesis of scripture. 1280 ramon martin: pugio fidei discusses the tetragrammaton christologically, discusses how name science and sefirotic science support the notion of the trinity, and calls the messiah by the hebrew letter yod. uses the word cabala by name and mentions his predecessor petras alphonsi. 1280? sefer ha-zohar written by moses de le n but attributed to simon ben yohai. 1280-1340 joseph ibn kaspi kabbalist "menorat kesef" equates the merkabah ladder with jacob's ladder and reintroduces the universal soul as propounded by batalyawsi. 1282-1288 arnald villanova studies hebrew and joachimist literature perha

DEMONIC BIBLE

lowing statement, repeating each line three times: i have risen up waging war on the heavens, by stealth i have conquered the heavens, i sit upon the throne of all creation, as lord of heaven, and earth, and hell. i force all the angels to kneel and supplicate themselves before me. i crucify jesus upon his cross. i rape the virgin mary and make her my concubine. i mock the cabala saying, i am the yod he vau he, i am the divine tetragrammaton, i am yahweh, i am allah, i am the elohim. i mock the cabala as i sit upon the throne of all creation. proclaiming a new aeon this ritual, like the one before it, was not included in the first edition of the demonic bible. it is not intended that the practitioner of the demonic bible perform this ritual. i include it now simply for the sake of complete

DIABOLUS

agie. this sigil, which is composed of the goat head within an inverse pentagram, spells samael and lilith in the circle, representing the two daemonic forces which are antinomian in nature. what encircles and surrounds the three (samael, lilith and the goat head, or what rabbis could call cain) is the lvythn, which is spelled from the bottom counter clockwise, with the hebrew letters lamed, vav, yod, tav, nun. this is indeed a sigil of personal power used by satanists and luciferians, representing the possibilities and power within the self. the levi version with the original spelling of samael and lilith is a grade symbol within the luciferian guild, the order of phosphorus. the book of job presents a very interesting description of leviathan his back is made of rows of shields, shut up

DION FORTUNE MYSTICAL QABALA

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 things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tipha reth, the sixth seph

h, the sixth sephirah) with his bride the queen (malkuth, the tenth sephirah; and this is the concealed idea, or soul, pervading the whole emanation. since it is opened for that which proceedeth from itself; that is, daath is itself the beautiful path, but also the inner, whereto moses referred; and that path lieth hid within the mother, and is the medium of its conjunction" when it is noted that yod is identical with the lingam in the hindu system; and that kether, daath, and the beautiful path, tiphareth, the sixth sephirah, are in a line on the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the grea

fourfold classification has a far-reaching significance in all qabalistic matters, and also in western magic, which is largely based upon the qabalab. it is said to be under the presidency of the four letters of tetragrammaton, the sacred name popularly rendered as jehovah. in hebrew, which has no vowels in its alphabet, this word is spelt jhvh, or, according to the hebrew names of these letters, yod, he, vau, he. the vowels are indicated in hebrew by points inserted in and under the square letters of the script, which is written from right to left. these vowel-points were only introduced at a comparatively recent date, and the older hebrew scripts are unpointed so that the reader cannot see the pronunciation of any proper name for himself, but needs to have it communicated to him by someo

ent to what the dictionary means. this is a poor way of expressing our ideas. it is far better to coin a new term with a precise meaning than to use an old one in a misleadihg sense, especially as, in the case of atziluth, there is an excellent term already current, the term archetypal, which exactly describes it. 16. the atziluthic world is said by the qabalists to be under the presidency of the yod of the sacred name of tetragrammaton. we may justly deduce from this that in any other fourfold system whatever is said to be also under the presidency of yod will refer to the atziluthic, or purely spiritual aspect of that force or subject. among other associations given by different authorities are the wands suit of the tarot pack and the element of fire. it will be apparent to anyone who ha

mbols live in the astral by means of his operations. the tree and its keys are infinite in their adaptability. mystical qabala page 50 10. the four court-cards of the tarot are called in modern packs, king, queen, knight, and knave; but in the traditional packs they are, according to crowley, arranged and symbolised differently. the king, being a mounted figure, indicating the swift action of the yod of tetragrammaton; the prince of the esoteric tarot is a seated figure, corresponding to the vau of tetragrammaton; and the princess, the knave of the modern packs, correspond to the he final of the sacred name. 11. the twenty-two trumps are arranged in various ways by various authorities, of which mr. waite gives a selection, but in our system we will follow the order given by crowley for rea

d to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good intentions weigh light in the scale of cosmic justice; it is by our completed work that we are known. true, we have all eternity in which to complete it, but complete it we must, even to the final yod. there is no mercy in perfect justice save that which gives us leave to try again. 30. kether, viewed from the standpoint of form, is the crown of the kingdom of oblivion. unless we have realisation of the nature of the life of the pure white light we shall have little temptation to strive for the crown which is not of this order of being at all; and if we have this realisation, then are we fr

figure. situation on the tree: at the head of the pillar of mercy in the supernal triangle. yetziratic text: the second path is called the illuminating intelligence. it is the crown of creation, the splendour of unity, equalling it. it is exalted above every head, and is named by qabalists the second glory. titles given to chokmah: power of yetzirah. ah. abba. the supernal father. tetragrammaton. yod of tetragrammaton. god-name: jehovah. archangel: ratziel. mystical qabala page 82 order of angels: auphanim, wheels. mundane chakra: mazloth, the zodiac. spiritual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. th

y life-giver and caller into manifestation. though [page 128] the higher and lower manifestations of dynamic force are the same in essence, they are upon different levels; priapus is not identical with jehovah. nevertheless, the root of priapus is to be found in jehovah, and the manifestation of god the father is to be found in priapus, as is indicated by the fact that the rabbis call chokmah the yod of tetragrammaton, and yod is identical with lingam in their phraseology. 16. it is curious that the sepher ye irah says of two of the sephiroth that they are exalted above every head-a contradictory statement; yet in the fact that it is made with regard to chokmah and malkuth there is illumination for us if we ponder its significance. chokmah is the supernal father, malkuth is the inferior mo

e of superconsciousness unless the laws of polarity are understood and observed. to many mystics, seekitig refuge from matter in spirit, this may be a hard saying, but experience will prove it a true one; therefore it must be said, though there may be few thanks for saying it. 25. the tremendous down-rush of the chokmah-force invoked through the divine fourlettered name comes from the macrocosmic yod to the microcosmic yod, and is then sublimated. unless the subconscious mind is free from dissociations and repressions, and all the parts of the many sided nature of man are co-ordinated and synchronised, reactions and pathological symptoms are the result of that down-rush. this does not mean that the invoker of zeus is necessarily a worshipper of priapus, but it does mean that no man can sub

ing accused of phallic worship and orgiastic practices. these things have their place, though it is not in the temple of the holy spirit, and to deny them their place is a folly for which the victorian age paid dearly in a rich harvest of psychopathology. 27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcosm is the individual man. it is said that man is the only being that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of which means power of transmission. it was reproduced as a living sphere or winged globe and was said to be projected forth by divine mind on the plane of reality, to be followed by two other beings, called paternal and ineffable, and finally by hosts of iynxs of a subordinate character, called free intelligences. the iynx was described by occultist eliphas levi as corresponding. to the hebrew yod or to that unique letter from which all other letters were formed, and thus related to the jewish mysticism of the sepher yetsirah or book of creation, a primary text of the kabbalah. for reference to chalde- iubdan encyclopedia of occultism& parapsychology. 5th ed. 814 an concepts, see the complex gnostic emanations discussed by g. r. s. mead. encyclopedia of occultism& parapsychology. 5th ed

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ttle physical resemblance to one another, though they share the same twenty-two-letter format and have the same names for the letters. hence, the sinatic hebrew letter alef transliterates with the ezra alef a, the sinatic beyt with the ezra beyt b, and so forth. sinatic letterforms are basically built from the letters alef and ayin. ezra hebrew letter forms are built upon variations of the letter yod y. both alphabets have letters which overtly or covertly contain other letters, such as the tav contained in the sinatic alef or the beyt b contained in the ezra alef a (as described in the sefer bahir).6 unlike the ezra alphabet, sinatic does not have final letters, which were developed much later as a means of showing separation between words in crowded scrolls. the final letters became sign

the sefer yetzirah are highlighted- 0 the qabalah describes four worlds. these four worlds are respectively called atziluth (tvlyoa, world of emanation, b riyah (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are man

vhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are manifest. a concealed yod y, a manifest yod y. the concealed and manifest are balanced in weight. 23 the world of b riyah is rooted in the supernal sefirah wisdom/east, and correlates with the upper heh h in the name hvhy. in the world of b riyah, the word of god (known in the qabalah as the alef of unity) becomes manifest, whereby the letters vibrationally differentiate and combine to form divine names. in b riyah, be

he tree, the individuated consciousness expands through the successive shells, with their respective states and stations, and their associated powers. what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in chapter six. 2" 2' 8: 55 the qlifoth also correlate with the four letters yod y, heh h, vav v, heh h (and hence, we are formed in the image of elohim. the physical shell in the world of asiyah, infused with vital energy (xvr ruach; in chinese, qi; in sanskrit, prana, is called the nefesh (spn, and is represented by the lower heh h. the astral shell, called the geviyah (hyvg, is the embodiment of consciousness in the world of yetzirah (formation, and is represented by th

rgy (xvr ruach; in chinese, qi; in sanskrit, prana, is called the nefesh (spn, and is represented by the lower heh h. the astral shell, called the geviyah (hyvg, is the embodiment of consciousness in the world of yetzirah (formation, and is represented by the vav v.26 the upper heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the world of b riyah (creation. the yod y corresponds to the witness consciousness of the neshamah (hmsn, divine soul, equates to hindu atman) in the supernal world of atziluth (emanation. the back of the neshamah, or consciousness in the roots of the tree, is called the neshamah ha neshamah (hmsnh hmsn soul of the soul) and yechidah (hdyxy, singularity. the qlifoth have holes in them and revolve around one another like the spheres

of samael, and sefirah mercy/water with sefirah understanding/north (a gate on the way of the saint. these gates are not usually seen in tree diagrams. 2 f #5 composite tree' 8: h" 2: 2 2:e 8% hvhy, 6' 7 the single most important name of small face in the hebrew religion is yhvh hvhy. it is with this name that most mystical qabalistic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of v

four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah crown/above. the upper heh h, which emanates in sefirah wisdom/east, is the latent condition of all mayic (illusory) possibil

5) 2" 2' 8: the breath of the hollow pillar (nose) of the ancient one unto small face. without the breath, it exists as not (al. in heh h, it is manifested (i.e. b riyah. the heh h above, the heh h below. as it is written, ahh adonai elohim(,yhla ynda hha. 28 and in chapter three of the sifra detzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. the ayin i of vast face, the supernal envelope that is clear and concealing. the superior heh h is adorned with the breath that comes forth in order to animate from the openings of the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in smal

the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord hvhy( honor thy father and thy mother, and offers equal opportunity to become masters of the name and great servants of our lord. among books on the subject of the qabalah, there is some confusion regarding how the letters yod y, heh h, and vav v are respectively ascribed to the supernal sefiroth. many authors ascribe only the upper tip of the yod y to the sefirah crown/ above and the rest of the letter with sefirah wisdom/east. the upper heh h is thereby associated with sefirah understanding/ north and the vav v with the sefirah knowledge/first. this confusion may stem from the fact that most writers are not famili

ers are not familiar with the tree of perfection, and may not clearly comprehend the nature of the relationship between sefirah kingdom and sefirah knowledge/first. the confusion may also arise from the fact that the tree spans the four worlds, and at the same time, each sefirah is a complete tree. however, the sefer hashmoth and the sifra detzniyutha in the verses cited above clearly ascribe the yod y entirely to sefirah crown/above, the upper heh h with sefirah wisdom/east, and the vav v with sefirah understanding/north. the lower heh h and the world of asiyah are associated with the seven lower sefiroth beginning with sefirah knowledge/first. it may help to visualize the ezra letter yod y as an eddy spinning around a still centerpoint. this still centerpoint is the infinitesimally small

FRATER U D PRACTICAL SIGIL MAGIC

e chosen planetary camea. obviously, the same name will have a completely different design in the seven different cameas. now if we, for example, assign the purpose of a special sigil operation to a specific planetary sphere, we an, with this method of construction, assume the identity magical name is merlin. in hebrew, this would be written in the following manner (from right to left (final) nun yod lamed resh mem 700 10 30 200 40 e am is basic matrix. t (after the proper reduction of the numbers) in: s identity igils (for example, he same system. to do so, the name has to be transferred into hebrew, which, of coursedemands some previous experience. once you have c of the chosen sphere. let us take a magician whose he now wants to perform some aggressive peration, e.g, a magical attack. t

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

scriptures have distinguished these two persons from one another by this circumstance, that god no man hath seen at any time nor can see but the lord whom abraham and his descendants worshipped was the person who appeared to them" we are told that when chap. xxi, verse 33, of genesis is correctly translated, abraham is represented as having invoked jehovah, the everlasting god. in the hebrew name yod-he-vau (jehovah, was set forth the triune character of the creator; in other words, this name "comprehended the essential perfections of the great god" and was used in their scriptures as a "kind of summary or revelation of the attributes of the deity" although abraham, while in egypt, was the worshipper of idols, we are assured that "the peculiar privilege vouchsafed to him lay in the revelat

set forth the triune character of the creator; in other words, this name "comprehended the essential perfections of the great god" and was used in their scriptures as a "kind of summary or revelation of the attributes of the deity" although abraham, while in egypt, was the worshipper of idols, we are assured that "the peculiar privilege vouchsafed to him lay in the revelation of god's holy name, yod-he-vau. there is indeed much evidence going to prove that the people represented by abraham understood the earlier conception of a deity, and that while the great universal principle whose name it was sacrilege to pronounce was still acknowledged, there was another god (the lord, the same as in china, whose worship they were beginning to adopt "and jacob vowed a vow, saying, if god will be wit

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

either personally or by his appointed substitute. in those cases where certain offices are taken by sorores of the fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fromwhichdepends a circular lamina, inscribedwiththe letter yod.thegreen colour ofthemaster's robe representsthegrowth in lifewhichisofgod.thesymbol ofthelion is embroidered thereon, upon the left side,withthe inscription:faciestertia,faciesleonis.themaster bears a wand, surmounted by a calvary cross, having four circles at the end of the four arms and one circle toward the centre of the lowermost arm. 2. the honourablefraterpracticuswears a yellow robe ov

GILBERT THE MAGICAL MASON

works of brothers kingsland and brodie innes. for this reason,itseems to me, that this book, explanatory of an eastern occultism yet using frequently christian terms, must be read as though the christian allusions were to a gnostic and not to a catholic christ spirit and man jesus; for jesus to the hermetist is the shortened form of yehoshua, which title is formed of the letters of the kabalistic yod, heh, vau, heh, having inter255 posed the letter shin, the emblem of the spark of the divine overshadowing each human soul. this yod heh vau heh, the incommunicable name, being the origin of the common godname;jehovah, but to the kabalist was not the jealous god of the jewish nation,buta glyph of the divine creative forces which emanate from the highest god ideal, yet unmanifested and certainl

balistic words are:arikhanpin,thekabalah93macroprosopus, the vast countenance which is a title of the crown- deity supreme.zauiranpin,microprosopus, the lesser countenance is the central tiphereth; a conception that has much in common with that of the christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and distributed among the sephiroth in a peculiar manner: so that even if to some jewish exoteric teachers 'jehovah' is the name in especial of the so-called passive principle, or female aspect of binah- and that this did at times degenerate into the worship of the groves- yet this stigma does not attach to

ph aour, the boundlesslight-appearas a rainbow of the divine in a first world, or upon the highest plane above human. conception, that of atzeluth; by successive reflections, dimin255 ishing in brightness, a plane is reached which is conceivable by man, as of the purity of his highest spiritual vision.thegrouping of the ten divine qualities, upon this plane, into a divine tetrad, is symbolized by yod heh vau heh, the tetragrammaton, the kabalistic jehovah, or yahveh of the exoteric critics, the original of that god, whose grosser reflection as a nation's patron is formulated in the old testament.inform parallel to the theosophic doctrine, we find that the kabalah contemplates a period when pralaya existed, a period of repose and absence of manifestation, when the negative reigned supreme

is the same in them all. the human principles may be stated as three in afourth-thebody; or as five, recognizing astral form and body; or as seven, subdividing the divine principle; or as ten, comparable to the sephiroth. to explain these fully would take too long, and would cumber you with obstruse words, a jargon to those who are unused to them: one system will suffice as an illustration. from yod,thejeof jehovah, comes the highest overshad255 owing of the divine, comparable to the atma. fromhe,the ho of jehovah, comes neshamah, the buddhi, the spiritual soul. from yay, thevofjehovah, comes ruach, the manas, intellect and mind. from the finalhe,theahof jehovah, is derived nephesh, the kama of the theosophist, the appetites and passions. these are all implanted in the astral shell, which

red to the three rulers of a lodge, these are the three mother letters of the hebrew alphabet, a, m, s, typical again of fire, air, and water, the three first sephiroth. five to hold a lodge and seven to make it perfect, these are the hebrew seven double letters, parallel emblems to seven planets and seven lower sephiroth. three, five, and seven amount to fifteen, which is equivalent to jah, god, yod, and he, ten and five; every hebrew word is also a number, and the reverse. these seven persons, again, are typical of the seven most learned rabbis who held the assembly named in the zohar, idra suta, in which the essenceof deity is discussed as a holy mystery.thestill more holy assembly of rabbis, the idra rabba included three more, these formed the keepers of the veils of the original r.a

t to be as honest and fair to the book we have laid aside as a touchstone ofabsolutetruth, as we believe we aretotheosophy, let us remember that we must not expect the bible language or teaching to be of high philosophic cast; it140themagical masonmust have been written at various times, and by various authors- unless, indeed, it be verbally inspired by the one great divine being, and he were the yod-heh-vau-heh, jehovah ofisrael-but whenever, or by whom written, it was intended for the people, for the ordinary people, and not only for the learned, for the rabbis, the teachers. hence it will be necessary for us to make some allowance in this respect, and not to drawtoostrongly the contrast with our present theosophic scheme, which is of so high and abstract a character as to be beyond the

chine is typified by the cross and the square, the tetrad or quaternary. thisonegod, or power, is the resume of the members of the triad.thetriadis the synthesis of the two contending forces, the one that unites them into equilibrium; and each force is aunit,a monad. two opposing forces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity working in nature by the triad- by means of two opposing forces, the active and passive, male and female, volatile and fixed, positive and negative, and each a monad power, vis, or unity. trace with me the tetrad through mind, religion, symbol255 ism, alchemy and physics. let us take the two opposing forces pictured, as of old, by the upright linefor the active, vol

irit or maternal ideal, and the son;butthe three persons areonegod. numerous nations have pictured this in the four lettered name for deity, such as the greektheos,latin deus, germangott,frenchdieu,and note that the hebrew language, so typical of ideals, gives us the tetragrammaton ihvh,il'l't',formedof three separate letters, resumed in a fourth, being one of these three, a final he combines the yod, he and vau into a perfect conception. it expresses the god255 head in man, and the human conception of god. in kabbalistic language the macroprosopus, father, microprosopus, son, aima, mother; and the bride malkuth are the emanations of the ain-soph-aur, the boundless brilliance. we pass on to the allegorical representations of deity in the tetrad, or quadripartiteform,and first the cherubim;

soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated a complex scheme of human principles; guph body, with the tzelem shadow; nephesh life, with the ruach animal soul; neshamah human soul, and yechidah or chiah the divine emanation inspiring the man. they related the human personality to the letters of the divine name, yod, heh, vau, heh, the tetragrammaton which we call jehovah.itis not proposed to consider this subject any further on this present occasion, but rather to refer to several analogies and allied symbols which call for notice when we adopt the view that man is quadripartite, i.e, composed of a pair of higher, lasting principles, and a pair of lower and terrestrial elements which are evanescent and t

e ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square

GILBERT THE SORCERER AND HIS APPRENTICE

rer and his apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,seeing that he would have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthin

nd in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant

d that is the second plane, briah. he then proceeds to makeaclay model; that is the third plane, yetzirah. his conception is then incarnated in the permanent. marble, where it istoremain, and that is thefinal plane of assiah, the most materialofall. andthuswegetthe four. now the four is also, as willbefoundinagreat many books on occultism, the number oftheletters of the great name of god inhebrew-yod, he, vall, he. there is a peculiarity there, for there are onlythreeletters really, the he being repeated; and one naturally asks .seeing that in the kabala and in hebrew nothing is done in vain, why is this?thatbrings us to the meaningofthe number 4. this numberis the number of creation also, and it typifies the two opposing forces; the letter yod is the active, the energising, the fire; whil

ithmetic series of numbers by this process, the result is unity.1+2+3+4=10,and1+0=1;1+2+3+4+5+6+7=28,and2+8=10or 1 as before. and so on up to any number, every fourth term will bring out unity if treated in this way; and that unity, according to the kabalists, is the germ of the new series- it is the seed out of which a new tetraktys will come. that is just one translation of this great name, the yod, he, vau, he. the same thing is found in the cards of the tarot: the four suits mean the four letters of the great name.thefour honours of the tarot pack are the king, queen, knave, and knight; and these four correspond, the king to the active or energising force, the queen to the passive or receptive force, and the knight to the juncture, the union, completing the triangle. the knave or squir

gs only to the hermetic and rosicrucian temples, and can only be fully explained to initiated hermetists. but, as a crypto255 gram, they claim to understand what it means, and perhaps i may say that the outline of each compartment symbolises the letters referring to the numbers which are so related together. thus the hebrew letter which signifies1 is aleph, the hebrew letter which signifies 10 is yod, and the letter which signifies 100 is qoph. in the same way, the letter which signifies 2 is beth, that which signifies 20 is kaph, and that which signifies 200 is resh. and that is simply the name for the kabala of nine chambers. most of us have probably had some experience170 the sorcerer and his apprenticein the forming of magic squares- which used at any rate to be a popular game among ch

GLOBAL FREEMASONRY

ized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the numerical value in hebrew of the names adam and jehovah (the tetragrammaton, yod he vav he) was both 45. thus in kabbalistic exegesis jehovah equaled adam: adam was god. with this affirmation went the as- gj the inside story on the kabbalah sertion that all humankind in highest realization was like god.28 this theology comprises of a mythology of paganism, and formed the basis of the degeneration of judaism. jewish kabbalists breached the limits of common sense to such an

GNOSTIC HANDBOOK

epared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the ge

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e does not come into action naturally. the average human experiences life through his instincts (the soul) and through his mind (ruach) and constructs a little sense of self from these experiences. however, neither of these offer a truly discrete, individual identity. the kabbalistic structure of man body. description. world& description. god-name. yechidah. potential self atziluth- word of gods. yod. ruach. personality. briah- creative world. he. nephesh. instincts. yetzirah- etheric world. vau. guph. physical body. assiah- physical world. he. fig 11 gnostic theurgy page 46 hence the yechidah only exists in potential, as a possibility and, i am afraid, in most cases is never realised. ultimately then, cessation of existence, after a cycle of lives and many lost opportunities, becomes the

; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in th

tzirah. the mother letters are mem, shin and aleph. they are attributed to the three elements- fire, air and water. the double letters are nun, beth, resh, kaph, pe, daleth and tau. they are attributed to the seven planets of the hebraic astrological system, they are seen illustrated in the sevenfold candelabrum used in kabbalistic liturgy. the single letter are gimel, he, vau, zain, cheth, teth, yod, lamed, samekh, ayin, tzaddi and qoph. they are attributed to the twelve signs of the zodiac, they are seen illustrated in the twelve tribes of israel and the twelve disciples. this progression of letters also outlines the formation of the tree of life. the gnostic theurgy page 105 three mother letters are the supernals and when added to the seven double letters- we have the ten sephira. if we

an and gnostic systems, it is in the secret word iao. this formulae can be understood in terms of the old egyptian myth of the death of osiris and hence we have isis, apophis, osiris. in the gnostic pantheon we can find a similar interpretation but with o being used to represent oen or aeon, the term used for a gnostic theurgy page 108 i yam water n nour fire r ruach air i yebeshah earth fig 27 i yod virgo the hermit n nun scorpio death r resh sun the sun i yod virgo the hermit. fig 28 the formula of iao isis is the i isis is nature, the fallen world, whose husband osiris (the soul locked in matter) is murdered by apophis is the a apophis. apophis is the destroyer, scorpio- the dark lord and tempter. after osiris is murdered, isis searches and finds all the parts of his dismembered body ex

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

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, crying aloud. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attend

GOLDEN DAWN RITUALS K

the closing of the veil (gives it) second adept "peh" third adept "resh" second adept "kaph" 6 third adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second adept "twenty one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" third adept "eheieh" chief adept "mighty adeptus major, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosenkreutz, which he made to represent the universe" chief adept "associate adeptus minor, in what part of it is he buried" third adept "in the center of the heptagonal sides and beneath the altar, his head being towards

enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all then simultaneously separate wands and cruces, and say) all "the sign of osiris slain (gives it) chief adept (giving the l sign with a bowed head "the sign of the mourning of isis" se

GOLDEN DAWN RITUALS U7

art and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark

GOLDEN DAWN RITUALS Z2

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

GOLDEN DAWN RITUALS Z3

uitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a primary ritual of the adept in t

GOLDEN DAWN RITUALS ZAM13

e veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade" second adept "twenty-one" chief adept "what is the password formed therefrom" third adept "aleph" chief adept "heh" third adept "yod" chief adept "heh" all "eheieh" 3 chief adept "mighty adeptus exemptus, what is the vault of the adepti" second adept "the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief

e glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had before the world was (all rise) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept (makes the 'l' sign "virgo, isis, mighty mother" second adept (makes the 'v' sign "scorpio, apophis, destroyer" 5 third adept (makes the 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let the divine light descend" all (makes the 'x' sign "the sign of osiris slain" chief adept (makes the 'l' sign "the sign of

he left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy body a temple of the rose cross" chief adept "i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to ori

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon

INITIATION INTO HERMETICS

l know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical

eation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and

tances in the vital matter or in the vitality. as we have learned, the fiery element produces the electrical and the water element the magnetic fluid. each of these fluids has two-pole radiations, an active and a passive one, and the mutual influences and interactions of all the radiations of the four poles resemble a tetra-polar magnet, which is identical to the secret of the tetragrammaton, the yod-he-vau-he of the quabbalists. therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the od or whatever name it has been given. the right side of the human body is active-electric, provided that the individual be right-handed. the left side is passive-magnetic. as for the left-handed person, the contrary will take place. the emanative power of this el

lectric and that of the genitals magnetic. the intercourse between the two partners produces an extremely strong bipolar effort that gives rise to an enormous effect. performing this act of love, its outcome does not mean new life, but the desired cause together with its effect has been begotten. here the lower as well as the upper double pole are coming into operation, the tetrapolar magnet, the yod-he-vau-he is working the highest mystery of love here, the creation. how easy it would be to degrade this act, the highest thing existent on earth, to mere carnal appetites that would lead to damnation. the expulsion of adam and eve from paradise finds it s highest symbolism here. the magician who dares to approach the highest of all practices has to master the upper as well as the lower strea

ISIS UNVEILED

. cofhe legend* tf uu cneifixion, mss. xi. 662. tne engraving represents the talisman as of twice the natural die. we are at a kaa to ondentand wby king, in bii 'gnostic genu' r^reseota solomon's seal as m flve-pointed star, wb naa it is six-pointed, and is the sigikt of vishnu, in india the ommmw. tie p. 388i 2nd ed. digitizecoy google 2h isis unveiled and still higher, the four chaldaic letters yod, he, vau, he, laho, which form the name of the deity. these are arranged in quite an un- usual way, running from below upward, in reversed order, and forming the egyptian tau. around these there is a legend which, as the gem is not our property, we are not at liberty to give. the tau, in its mystical sense, as well as the crux aiuaia, is the trtt of lije. it is well known that the earuest chri

an androgyne. adam-sephira ii the crown (kether. it ?eti itsdf to the work of creation by first producing 'hokhmah, male wisdom, a masculine active potency, represented by >t, yah, or the wheeli of creation, c^jfik* from which proceeds binah, intdligence, female and paasive potency, whidi is ydio- mh, rr,n\ whom we find in the bou figuring as the supreme. but this yeho- vah is not the kabalistio yod-heva. ilie binary is the fundamental corner-stone of onotu. ha the binary is the unity mul- tiplying itself and self-creating, the kaba- lista show the 'unknown' passive ain- soph as emanating from himself sephira, which, becoming visible light, is said to produce adam kadmon. but, in the hid- den sense, sephira and adam are one and the tame light, only latent and active, in- vixible and visib

ajlla (its latent form, lying doi^ inant in brahma from' no-bt^nning* and proceeded forth from him as vach (the active power. it is the key to the' trai- tbs. asmthaftrtha gnmiiiua*riaivilaiieta7 bmba oa earth. tha world ol dm ccacti, com- ilhhli to ill iutisibb imlotjps b tim attld ot 'hokhmah'"g from keth, or the an- drogyne, adam kadmon, and the second. binah, from 'hokhmah. if we combine with yod the three letten which form the name of eve, we shall have the divine tetragram pronounced lavo-havah, adam and eve, nin\ jehovah, male and females or the idealimtion of humanity embodied in the first man. thus is it that we can prove that, while the jewish kaboiists, in common with their initiated inaaten, the cboldaeans and the hindbs, adraed the supreme and unknown god in the saixed silence

K AMBER THE BASICS OF MAGICK

the lines and eventually the star as vibrant white, floating in the space before you. you are projecting energy to do this, and the result will be a gleaming 5-pointed star floating in the east; visualize this as vividly as you can. now you will energize it further by piercing the center of it with your magical weapon and vibrating (speaking slowly in a slightly lower than normal pitch, remember "yod-he-vau-he- description- approximate points on a round clock face- 1. begin at 7:30 position. 2. point to 12 oclock position. 3. point to 4:30 position. 4. point to 10:30 position. 5. point to 2:30 position. 6. return to 7:30 position= then turn slowly to the next cardinal point in sequence, and as you do so, with your arm still extended in front of you, visualize a white line connecting around

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

y section, papus introduces the text with a verbose and ranging forward followed by an utterly superfluous summary of the text. finally, there is the text, full of bizarre renderings. papus gives the three sefarim (sy 1:1) as number, numbering, and numbered. he uses e to represent the hebrew letter aleph in one place, only to use it to represent heh in another. he renders heh-qoph as och, and for yod-heh-vav-heh he puts yoah, then ioah, and later ieve. to the usual six chapters of sy, papus saw fit to add a seventh, consisting of a redundant list of correspondences, an account of the derivatives of the letters, and a general resume. papus follows sy with not only the thirty-two paths of wisdom but also the fifty gates of understanding. the fifty gates is a hierarchic list of features of th

KNOWLEDGE LECTURE FIVE

not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth chesed, geburah, tiphareth, netzach, hod, yesod and of thes

e 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 wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the

KNOWLEDGE LECTURE ONE

ast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, m

KNOWLEDGE LECTURE THREE

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

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

from ein sof through all the upper worlds down to this world. 2. from below upward the ascent of the researcher from this world, through the barrier, to the upper worlds, to ein sof. kabbalah talks about the will to receive, i.e, the desire to enjoy. as we have said, there are five stages in the creation process of the will to receive. we mark these stages with four hebrew letters: the tip of the yod, then yod, hey, vav, hey. and for short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primor

short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primordial desire. the shape of the letter yod is like a point with a prickle at its head and a tail at its end. it symbolizes pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 50 the creation of the new matter previously nonexistent the will to receive. this stage is called hochma. once the letter yod evolves, the will to receive continues to evolve by absorbing the attribute of bestowal from the creator. the combination of t

the letter hey. bina contains the first matter that wants to be similar to the light that engendered it. the shape of the hey symbolizes the integration of the attributes of reception and bestowal. this generates the form of bestowal atop the primordial desire. following that, the desire wants to perform an act of bestowal, as the creator previously did, and therefore tries to be like the letter yod. but because this time it is an act that the desire itself performs, it is assigned the form of the letter vav. the letter vav symbolizes our efforts to be like the giver, the creator. however, the act of vav is considered incomplete because it is a decision that was made beforehand, a consequence of hey s wish to bestow. the incompleteness of the desire, symbolized by the letter vav, is hinte

nce between the first hey of bina and the last hey of malchut. in bina, the combination of reception and bestowal stems from the creator, from above, while in malchut this combination comes from below, from our craving for the status of the giver, a desire that stems from its own t h e g i v i n g f o r c e a n d t h e r e c e i v i n g f o r c e 51 will to receive. now we can see why the letters yod, hey, vav, hey symbolize the name of the creator. it is the pattern by which the creator formed the will to receive, within which the will to receive senses the creator as a light that fills it. figure 7 once the light filled the will to receive in hochma and instilled it with the sensation of the giver, the desire began to sense itself as a receiver, and wanted to become like the giver. the d

LAITMAN M THE KABBALAH EXPERIENCE

i r s t m a n q: the collective soul--the first man--is a complete, rigid and uniform framework. still, the souls that comprise it are adaptable, connected and mixed with each other. how can you explain this? a: the framework is indeed rigid, but the ties within are flexible, because the whole universe and the soul of the first man (adam ha rishon) are built from the name of the creator y-h-v-h (yod, hey, vav, hey. 1. the tip of the letter yod- keter. 2. the letter yod itself- hochma. 3. the letter hey- bina. 4. the letter vav- zeir anpin. 5. the letter hey- malchut. the first man is a spiritual partzuf that broke in 600,000 parts. when its screen broke, the aim for the creator, which linked all the parts (desires) together under one goal, was gone. without the screen, the parts want to r

LAITMAN M THE PATH OF KABBALAH

rom behinot shoresh, aleph, bet, and gimel. the desires in her preceding phases, though they are desires to receive, stem from the creator, not from behina dalet herself. behina dalet consists of five behinot (phases. that structure is unchanging. these behinot can be divided, filled, or joined in order to receive light, but their structure nonetheless remains the same. it is named the tip of the yod, yod( hey, vav, hey( t h e pa t h o f k a b b a l a h 174 the worlds and everything in them, except people, stem from the phases that precede behina dalet of behina dalet, and do not possess their own independent will. they are activated by the desires imprinted in them by the creator, and are therefore not defined as creatures. only human souls stem from behina dalet in dalet, where the will

he is also the only one that decides to restrict the reception of the light. but the light leaves the other behinot in behina dalet as well; because only the dalet of dalet actually receives, and the preceding behinot only develop her will to receive. when she stops receiving, the light withdraws from all of them, because all five behinot (plural for behina) are in fact one vessel, the tip of the yod, yod, hey, vav, hey( after the restriction, when malchut receives the five lights through the screen, they still go inside the same five parts of malchut. the order of the entrance of the lights into the partzuf runs from the smallest to the greatest nefesh, ruach, neshama, haya, yechida hence the name nrnhy (pronounced naranhay. c h a p t e r 3. 8 e n t r a n c e a n d e x i t o f l i g h t s

er. aleph hochma. bet bina. gimel za (zeir anpin. dalet malchut. 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 175 the reshimot (plural for reshimo) from the withdrawing lights are called otiot. once the five lights nefesh, ruach, neshama, haya, yechida have withdrawn from the five sefirot keter, hochma, bina, za, malchut, there remain five reshimot, or otiot: tip of the yod, yod, hey, vav, hey( later on, we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when kabbalists read books, they can perform the actions according to the instructions received from the letters. when w

ts of will to receive, just like the general malchut, because there cannot be a desire if there aren t four degrees of expansion of light that precede it. for that reason, there is a fixed formation according to the five degrees of aviut: shoresh, aleph, bet, gimel, dalet. in terms of sefirot they are called keter, hochma, bina, za, malchut, which are also named (in hebrew letters) the tip of the yod, yod, hey, vav, hey( there are five worlds, each consisting of five partzufim. in each partzuf there are five sefirot, thus the sum total of degrees turns out to be 53= 125 degrees or sefirot that each soul must go through on its way from our world to the world of ein sof, and the adhesion with the creator. each degree, sefira, partzuf, or world, any part of malchut de ein sof, and even the sm

sefira, partzuf, or world, any part of malchut de ein sof, and even the smallest particles of reality, consist of five parts of the will to receive, a screen over it, and light received by the screen. the strength of the screen determines the kind and the degree of the use of the desire. there is not a single object, spiritual or physical, that is not comprised of these five parts, the tip of the yod, yod, hey, vav( hey. these hebrew letters comprise the name of the creator; it is the mold in which he created the creature. the creature feels and names the creator according to how it feels the light. every vessel is named according to the extent that it feels the creator. that is why each degree has its own name, starting with this world, the lowest degree, through the world of ein sof. whe

he created the creature. the creature feels and names the creator according to how it feels the light. every vessel is named according to the extent that it feels the creator. that is why each degree has its own name, starting with this world, the lowest degree, through the world of ein sof. when a soul ascends a degree, it means that it receives the light in that degree, meaning it fills up its yod, hey, vav, hey, also known as havayah with a certain filling. that specific light, together with the havayah, makes up the name of the degree. it is written that everyone must attain the degree called moses. all the names in the torah are holy names, because they are appellations 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 189 of manifestations of the light; i.e. th

r e o f t h e u p p e r wo r l d s 189 of manifestations of the light; i.e. the creator. that is why the whole torah is comprised of names of the creator, including such names as pharaoh, balak, and balaam etc. a name of a degree is determined by the light that fills the partzuf, the havayah. for example: if the vessel is filled with the light of wisdom, and the sign for that light is the letter yod, it turns out that the filling of the letters (how they re spelt in hebrew) would be: yod) hey) vav) hey( yod-vav-dalet hey-yod vav-yod-vav hey-yod that is because each letter in the hebrew alphabet has its own numerical value (when two hebrew letters appear, the left marks the form of that letter at the end of a word. they are called final letters: aleph: 1= zayin: 7= mem: 40/ kuf: 100= bet:

ld be: yod) hey) vav) hey( yod-vav-dalet hey-yod vav-yod-vav hey-yod that is because each letter in the hebrew alphabet has its own numerical value (when two hebrew letters appear, the left marks the form of that letter at the end of a word. they are called final letters: aleph: 1= zayin: 7= mem: 40/ kuf: 100= bet: 2= het: 8= nun: 50/ reish: 200= gimel: 3= tet: 9= samech: 60= shin: 300= dalet: 4= yod: 10= ayin: 70= tav: 400= hey: 5= chaf: 20/ peh: 80/ vav: 6= lamed: 30= tzadik: 90/ thus, summing up the value of the letters of the name havayah spelled this way yod-vav-dalet (10+6+4+ hey-yod (10+5+ vav-yod-vav (6+10+6+ hey-yod (10+5= 72, or pronounced in letters: ab" hence partzuf hochma is called ab" a partzuf that receives the light of mercy (hassadim) is called sag) yod-vav-dalet (10+6+4+

10= ayin: 70= tav: 400= hey: 5= chaf: 20/ peh: 80/ vav: 6= lamed: 30= tzadik: 90/ thus, summing up the value of the letters of the name havayah spelled this way yod-vav-dalet (10+6+4+ hey-yod (10+5+ vav-yod-vav (6+10+6+ hey-yod (10+5= 72, or pronounced in letters: ab" hence partzuf hochma is called ab" a partzuf that receives the light of mercy (hassadim) is called sag) yod-vav-dalet (10+6+4+ hey-yod (10+5+ vav-aleph-vav (6+1+6+ hey-yod (10+5= 63, or pronounced in letters: sag" all the degrees in all the worlds are given these names. thus, in order to know the name of each degree we need only know the name for each type of light. then, when we read the torah, we will understand which spiritual degrees, actions and places it talks about. t h e pa t h o f k a b b a l a h 190 then we will no

l world. we will know that all the books in the torah are in fact instructions for man that explain how to attain the purpose of our lives, while living in this world, so that we do not have to return to it time after time and suffer again and again from this empty, purposeless life. a partzuf consists of ten sefirot: keter, hochma, bina, zeir anpin, and malchut. expressed in letters it would be: yod hochma, hey bina, vav zeir anpin, hey malchut. but the degree of a partzuf (nefesh, ruach, neshama, haya, and yechida) is not clarified by the name havayah. the letters of havayah make up ten sefirot, the skeleton of the vessel. they explain the state of the empty vessel, without the upper light. the degree of the vessel is determined by the power of the screen. the screen fills up the ten sef

LIBER O

ackwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over t

LIBER 777

ws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted

trength 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 eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the he

r v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and magick, loc. cit. m. m probably refers to muaum, said (in a letter from c.s. jones to frank bennet) to be the word of a neophyte of a\a, representing the whole course of the breath. spelt \wawm in hebrew, it adds to 93 (it also contains a concealed yod, not pronounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoeni

LIBER ALEPH

, of which there are four lesser) have already written unto thee, my son, of the paradox of liberty, how the freedom of thy will dependeth upon the bending of all thy forces to that one end. but now also learn how great is the .conomy of our magick, and this will i declare unto thee in a figure of the holy qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the operation of yod and h is not vau only, but with vau appeareth also a new h, as a by-product, and she is mysterious, being at once the flower of the three others, and their poison. now by the operation of vau upon that h is no new creation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person, but balanceth an

are four greater) my son, behold now the virtue and mystery of the silver star! for of these four works not one leadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee

cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the union of the yod and the h. thus is it but a glyph of that first formula, not of the others. but of all these things shalt thou thyself make study with ardent affection; for therein lie many mysteries of practical wisdom in our magick art. and this is the wonder and beauty of this work, that for every man is his own palace. yea, this is life, that the secrets of our order are not fixed and dead, as are the for

LIBER DCCCLX JOHN ST

my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to

LIBER DCLXXI VEL PYRAMIDOS

et .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or counted in the enumeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from the silence, and the return thereunto in the end (liber

LIBER GRADUUM MONTIS ABIEGNI

er iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowley in gthe wake world h (liber 95. in addition to the citation of gscience and buddhism, h there are references in slightly later works( gliber r v vel spiritus h and

LIBER HHH

r letters. of the hebrew alphabet, a, m and c, giving awmyca (or some permutation thereof, which enumerates to 358, the number of cjn, nechesh, a serpent (e.g. in gen. iii, and jycm, messiach, the anointed one. the three mother letters are referred to the three chapters of liber hhh as indicated, and svb figvra cccxli 9 its number, 341, is the sum of these letters. the other three letters, aleph, yod and vau, re-arranged, give way, a hebrew spelling of iao, which adds to 17. even leaving aside the purported liber iao, there is evidence in other crowley mss. that he referred the letters of iao to the .three enthusiasms. as i= iacchus (dionysus, a= aphrodite, o `orus (as a cognate of apollo: a permissable fudge since the aspirate is not a letter in greek. 7 this whole section parallels .libe

LIBER LVII

r in a letter being written upside down; in the variations found in the spelling of certain words, which have a letter more in some places than they have in others; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant. for example, the shape of the hebrew letter aleph, a, is said to symbolise a vau, w, between a yod, y, and a daleth, d; and thus the letter itself represents the word dwy, yod. similarly the shape of the letter he, h, represents a daleth, d, 7 [all these tables appear in agrippa.s occult philosophy (immediately after lib. iii cap. xxv. all this belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a la

belongs primarily to the realm of cryptography; indeed the viginaire cipher, held unbreakable until the development of the babbage engine, uses a latin version of the .right table. t.s] 8 alternatively, no points for the first, one for the second, two for the third; this is the version given by agrippa. the masonic .royal arch. cipher is based on a similar principle. t.s. on the qabalah 9 with a yod, y, written at the lower left-hand corner &c. in isaiah ix, 6, 7, the word hbr\l, lemarbah, for multiplying, is written with the character (m final) in the middle of the word, instead of the ordinary initial and medial m. the consequence of this is that the total numerical value of the word, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the pr

gelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd

trinity, and the son in his human incarnation in the christian acceptation of the trinity. therefore, as the son reveals the father, so does hwhy reveal hyha. and ynda is the queen .by whom alone tetragrammaton can be grasped. whose exaltation into binah is found in the christian assumption of the virgin. the tetragrammaton hwhy is referred to the sephiroth thus: the uppermost point of the letter yod, y, is said to refer to kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or .the supernal he. to 24 [samael is various glossed as .poison of god. or .blind god. in some of the gnostic texts found at nag hammadi, samael is identified with the demiurge. t.s] 25 [by gematria, 864, jryw cmc, shemesh va-yerich, sun and moon, and \ycdq cwdq, qadesh qadeshim, holy of

n the vault of the mystic mountain of abiegnus, within which lay (so the ceremony of initiation supposed) the body of our father christian rosen creutz, to be discovered by the brethren with the postulant as said in the book called fama fraternitatis. there are three officers, and they repeat the analysis of the word as follows: chief. let us analyse the key word.i. 2nd. n. 3rd. r. all. i. chief. yod. y 2nd. nun. n 3rd. resh. r all. yod. y chief. virgo (f) isis, mighty mother. 2nd. scorpio (h) apophis, destroyer. 3rd. sol) osiris, slain and rise. all. isis, apophis, osiris, iao. all spread arms as if on a cross, and say. the sign of osiris slain! chief bows his head to the left, raises his right arm, and lowers his left, keeping the elbow and right angles, thus forming the letter l (also t

14. an .elaboration. of 5 (1+ 4= 5, force; a .concentration. of 86 (8+ 6= 14, elohim, the 5 elements. 15. hy, jah, one of the ineffable names; the father and mother united. mystic number of geburah: 1+ 2+ 3+ 4+ 5. 17. the number of squares in the swastika, which by shape is aleph, a. hence 17 recalls 1. also way, iao, the triue father. see 32 and 358. 18. yj, life. an .elaboration. of 9. 20. dwy, yod, the letter of the father. 21. hyha, existence, a title of kether. note 3 7= 21. also why, the first three (active) letters of hwhy. mystic number of tiphareth. 22. the number of letters in the hebrew alphabet; and of the paths on the tree. hence suggests completion of imperfection, finality, and fatal finality. note 2 11= 22, the accursed dyad at play with the shells. 24. number of the elders

n= by tarot .death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which in full spells 60 2= 120 (q.v, just as yod, 10, in full spells 10 2= 20. in general, the tens are .solidifications. of the ideas of the units which they multiply. thus 50 is death, the force of change in its final and most earthy aspect. samekh is .temperance. in the tarot: the 6 has little evil possible to it; the worst name one can call 60 is .restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and y

infinity, the 120 can symbolise at the best a sort of intermediate condition of stability.50 for how can one proceed from the 2 to the 0? 120 is also o, a very important name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they a

e have 543, hyha rca hyha .existence is existence .i am that i am. a sublime title of kether. moses is therefore regarded as the representative of this particular manifestation of deity, who declared himself under this special name. 358. see 32. jycm, messiah, and cjn, the serpent of genesis. the dogma is that the head of the serpent (n) is .bruised. being replaced by the letter of sacrifice, and yod, the letter alike of virginity (y= f) and of original deity (y= the foundation or type of all the letters. thus the word may be read .the sacrifice of the virgin-born divine one triumphant (j, the chariot) through the spirit. while cjn reads .death entering the (realm of the) spirit. but the conception of the serpent as the redeemer is truer. see my explanation of the 5=6 ritual (equinox, no

ce; fragment 186 in the westcott edition. cf. the hermetic discourse .the eighth reveals the ninth (nhc vi 52.1. 63.32; in some versions of hermeticism and graeco-egpytian magick the .9th sphere (counting upwards) lies beyond the sphere of the planets and .fixed stars. and is the realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. scholion q. 9= indi

LIBER LXVII THE SWORD OF SONG

2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fi

LIBER LXXVIII

but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen

LIBER MMCMXI NOTE ON GENESIS

neral rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma, amen= 741 counting= 700= tcma, the letters referred to the 4 elements; or when it was desired to concoct names adding to 3321 for the intelligence and spirit of the moon &c. to reduce hwchy to 29 (footnote p. 17) requires reducing the shin to 3 but still countin the yod as 10, i.e. 10+5+3+6+5= 29; if every letter is reduced to units we get 1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (

LIBER MMM

eventually it is possible to extract occult secrets from things by this technique, but the ability must be developed by working with meaningless objects. sound concentration the part of the mind in which verbal thoughts arise is brought under magical control by concentration on sounds mentally 15 imagined. any simple sound of one or more syllables is selected, for example aum or om, abrahadabra, yod he vau he, aum mani padme hum, zazas zazas, nasatanada zazas. the chosen sound is repeated over and over in the mind to block all other thoughts. no matter how inappropriate the choice of sound may seem to have been, you must persist with it. eventually the sound may seem to repeat itself automatically and may even occur in sleep. these are encouraging signs. sound concentration is the key to

LIBER O

grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris slain (see illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over t

equinox i (10. for the contraction of consciousness see liber 831 .liber iod (formerly called vesta, in equinox i (7) and appendix vii of magick, which also treats of .slaying the cakkrams. the editor of the .blue brick. edition of magick (magick: book 4 parts i-iv, york beach, maine: samuel weiser, 1994, 2d edn. 1997) argues that .slaying the pairs of opposites. falls within the scope of .liber yod. and that one of .the methods of sabhapaty swami. forms the basis for section sss (stands for .sri sabhapaty swami) of .liber hhh (341) in equinox i (5) and appendix vii of magick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v

ek, which can be applied to this practice as well as in the construction of telesmatic images. you should also find out about forms from any other pantheons which particularly appeal to you. 7 see for example budge.s gods of the egyptians. 8 this represents the g.d. practice, derived from levi; there are variations around this point. 9 some practitioners prefer to vibrate ihvh .spelt out. i.e. as yod heh vau heh. similarly, since agla is a notariqon (acronym) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the

LIBER SAMEKH

word! h lai g i also am naught! i will thee! i behold thee! my nothingness! h gaia g leap up, thou earth! h* in hebrew, adni, 65. the gnostic initiates transliterated it to imply their own secret formula; we follow so excellent an example. on is an arcanum of arcana; its significance is taught, gradually, in the o.t.o. also ad is the paternal formula, hadit; on is its complement, nuit; the final yod signifies gmine h etymologically, and essentially the mercurial (transmitted) hermaphroditic virginal seed. gthe hermit h of the tarot. the use of the name is therefore to invoke one fs own imost secrecy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost, and the formulation of the babe in the egg

on* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence of the angel is the justification of the device of creation. line 9. this line must be studied in the light of liber lxv (equinox iii (1, p. 65* this is, yod he, realizing themselves will and understanding in the twins vau he, mind and body [greek carij] but see also the general solution of the riddle of existence in the book of the law and its comment.part iv of book 4 [see works cited] point ii 25 section h this recapitulation demands the going forth together of the adept and his angel gto do their pleasure on the earth among the living. section

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 gives the magic number. 29 this using the hebrew numerations and taking the s as samekh. taking the s as shin we get 310 (2 5 31) whose meanings include gto trample on, conquer h; gto govern, bind h and

LIBER V VEL REGULI

n-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the

action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastar

LIBER XCV THE WAKE WORLD

black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum yod v. membrum sancti f.deris the wake world 7 house. and he said .no, this is only the house where the business is carried on. all the palace rests upon this house; but you are called lola because you are the key of delights. many people stay here all their lives though. i made him kiss me, and we went on to another passage which opened out of the servants. hall. this passage was all fire and fla

LIBER XXV THE STAR RUBY

ations in the mtp version are recorded in footnotes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 12.06.2004] 10 [psyche. for eros and psyche see the fable in the metamorphoses (golden ass) of apuleius, the reference in any case being to vau and he final of tetragrammaton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, tel

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of both ancient and modern times. the persians, hindus, babylonians, and egyptians had their trinities. in every instance these represented the threefold form of one supreme intelligence. in modern masonry, the deity is symbolized by an equilateral triangle, its three sides representing the primary manifestations of the eternal one who is himself represented as a tiny flame, called by the hebrews yod. jakob b hme, the teutonic mystic, calls the trinity the three witnesses, by means of which the invisible is made known to the visible, tangible universe. the origin of the trinity is obvious to anyone who will observe the daily manifestations of the sun. this orb, being the symbol of all light, has three distinct phases: rising, midday, and setting. the philosophers therefore divided the life

t is divided into three equal compartments; above are the twelve houses of heaven and below are the corresponding distributions of labor [work periods] throughout the year, while in the middle place are twenty-one sacred signs answering to the letters of the alphabet. in the midst of all is a seated figure of the pantomorphic iynx, emblem of universal being and corresponding as such to the hebrew yod, or to that unique letter from which all the other letters were formed. the iynx is encircled by the ophite triad, answering to the three mother letters of the egyptian and hebrew alphabets. on the right are the ibimorphic and serapian triads; on the left are those of nepthys and hecate, representing active and passive, fixed and volatile, fructifying fire and generating water. each pair of tr

ed serapis and hecate, but not the apis noir and apis blanc, perhaps because of the head of bes being associated by him with hecate. note that having referred the 12 simple letters to the lower, the 7 double must correspond to the central region of the planets, and then the great triad a.m.s. the mother letters representing air, water, and fire remain to be pictured, around s the central iynx, or yod, by the ophionian triad the two serpents and the leonine sphynx. levi's word ops in the centre is the latin ops, terra, genius of the earth; and the greek ops, rhea, or kubele (cybele) often drawn as a goddess seated in a chariot drawn by lions; she is crowned with turrets, and holds a key (see the isiac tablet) the essay published in french by alexandre lenoir in 1809, while curious and origi

st be translated back into the early hebrew characters and new testament words into the greek. two examples will help to clarify this principle. the demiurgus of the jews is called in english jehovah, but when seeking the numerical value of the name jehovah it is necessary to resolve the name into its hebrew letters. it becomes, and is read from right to left. the hebrew letters are, he, vau, he, yod; and when reversed into the english order from left to right read: yod-he-vau-he. by consulting the foregoing table of letter values, it is found that the four characters of this sacred name have the following numerical significance: yod equals 10. he equals 5, vau equals 6, and the second he equals 5. therefore, 10+5+6+5=26, a synonym of jehovah. if the english letters were used, the answer o

ld the modern scientific world but sense the true profundity of these philosophical deductions of the ancients, it would realize that those who fabricated the structure of the qabbalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant. the tetragrammaton, or the four-lettered name of god, written thus, is pronounce jehovah. the first letter is, yod, the germ, the life, the flame, the cause, the one, and the most fundamental of the jewish phallic emblems. its numerical value is 10, and it is to be considered as the 1 containing the 10. in the qabbalah it is declared that the a yod is in reality three yods, of which the first is the beginning, the second is the center, and the third is the end. its throne is the sephira chochmah (according

the first, he. the result of this union is tiphereth, which is the vau, whose power is 6 and which symbolizes the six members of the lesser adam. the final, he, is malchuth, the inferior mother, partaking in part of the potencies of the divine mother, the first he. by placing the four letters of the tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with yod for the head, the first he for the arms and shoulders, vau for the trunk of the body, and the final he for the hips and legs. if the hebrew letters be exchanged for their english equivalents, the form is not materially changed or the analogy altered. it is also extremely significant that by inserting the letter, shin, in the middle of the name jehovah, the word jehoshua, or jesus, is formed th

wing originated in egypt, and the hieroglyphic figures carved on the egyptian monuments have so little relief that they still resemble a shadow" in the ritualism of the early jewish mysteries the pageantry of creation was enacted, the various actors impersonating the creative agencies. the red dirt from which the adamic man was fashioned may signify fire, particularly since adam is related to the yod, or fire flame, which is the first letter of the sacred name jehovah. in john ii. 20 it is written that the temple was forty and six years in the building, a statement in which st. augustine sees a secret and sacred gematria; for, according to the greek philosophy of numbers, the numerical value of the name adam is 46. adam thus becomes the type of the temple, for the house of god-like primiti

vinities, so may the zero card represent that eternal power of which the 21 surrounding or manifesting aspects are but limited expressions. if the 21 major trumps be considered as limited forms existing in the abstract substance of the zero card, it then becomes their common denominator. which letter, then, of the hebrew alphabet is the origin of all the remaining letters? the answer is apparent: yod. in the presence of so many speculations, one more may not offend. the zero card--le mat, the fool--has been likened to the material universe because the mortal sphere is the world of unreality. the lower universe, like the mortal body of man, is but a garment, a motley costume, well likened to cap and bells. beneath the garments of the fool is the divine substance, however, of which the jeste

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

moses having heard upon mount sinai, he was found worthy to receive and obtain the tables of stone written with the finger of god the creator; and by the name erygion, which joshua having invoked when he fought against the moabites, he defeated them and gained the victory; and by the name hoa, and in the name hoa, which david invoked, and he was delivered from the hand of goliath; and by the name yod, which solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of god; and by the name yiai, which solomon having named and book one page 29 invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air. by these, then, and by all the other names of god almighty, holy, living, and true, we powerfully

wishing to embrace the air, and say: conjuration. by the holy names of god written in this book, and by the other holy and ineffable names which are written in the book of life, we conjure ye to come unto us promptly and without any delay, wherefore tarry not, but appear in a beautiful and agreeable form the figure, by these holy names: adonai, tzabaoth, el, elohi, elohim, shaddai and by eheieh, yod he vau he which is the great name of god tetragrammaton written with four letters, anaphodition, and ineffable; by the god of those virtues and potencies, who dwelleth in the heavens, who rideth upon the kerubim, who moveth upon the wings of the wind, he whose power is in heaven and in earth, who spake and it was done, who commanded and the whole universe was created; and by the holy names and

ell. wherefore delay ye not to come, for we shall not cease from these powerful conjurations until ye shall be obliged to appear against your will. thus then, therefore, we anew conjure and exorcise ye by and in the holy name of on, which is interpreted and called god; by the name and in the name of eheih, which is the true name of god, i am he who is; by and in the ineffable name of four letters yod he vau he, the knowledge and understanding of which is hidden even from the angels; by the name and in the name of el, which signifieth and denoteth the powerful and consuming fire which issueth from his countenance, and which shall be your ruin and destruction; and by the light of the angels which is kindled and taken ineffably from that flame of divine ardour. by these then, and by other mos

mediately the command of him who maketh the universe to tremble; by these names, and in virtue of these names, the which being named and invoked all creatures obey and tremble with fear and terror, these names which can turn aside lightning and thunder; and which will utterly make you to perish, destroy, and banish you. these names then are aleph, beth, gimel, daleth, he, vau, zayin, cheth, teth, yod, kaph, lamed, mem, nun, samekh, ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of fla

antly cry aloud: qadosch, qadosch, qadosch, adonai elohim tzabaoth, heaven and earth are full of thy glory; o lord god, thou who hast expelled adam from the terrestrial paradise, and who hast placed the kerubim to guard the tree of life, thou art the lord who alone doest wonders; show forth i pray thee thy great mercy, by the holy city of jerusalem, by thy wonderful name of four letters which are yod, he, vau, he, and by thy holy and admirable name, give unto me the power and virtue to enable me to accomplish this experiment, and to come unto the desired end of this operation; through thee who art life, and unto whom life belongeth unto the eternal ages. amen. after this perfume and cense the place by burning incense. this aforesaid place should be pure, clean, safe from interruption or di

e aforesaid place with consecrated water, as is laid down in the chapter concerning circles. the operation being in such wise prepared, thou shalt rehearse the conjuration necessary for this experiment, at the end of which thou shalt say as follows: o almighty father and lord, who regardest the heavens, the earth, and the abyss, mercifully grant unto me by thy holy name written with four letters, yod, he, vau, he, that by this exorcism i may obtain virtue, thou who art iah, iah, iah, grant that by thy power these spirits may discover that which we require and which we hope to find, and may they show and declare unto us the persons who have committed the theft, and where they are to be found. i conjure ye, over this burning incense, anew, ye spirits above named, by all the aforesaid names

carpet, thou shalt raise them so that they touch not the ground, and holding them up thus, and turning anew towards the east thou shalt say with great veneration the following prayer: prayer. agla, agla, agla, agla; o god almighty who art the life of the universe and who rulest over the four divisions of its vast form by the strength and virtue of the four letters of thy holy name tetragrammaton, yod, he, vau, he, bless in thy name this covering which i hold as thou hast blessed the mantle of elijah in the hands of elisha, so that being covered by thy wings, nothing may be able to injure me, even as it is said: he shall hide thee under his wings and beneath his feathers shall thou trust, his truth shall be thy shield and buckler. after this thou shalt fold it up, saying these words followi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ll never attain the effect of any operation. for this reason i earnestly pray and conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most humbly entreat the possessor of this, by the ineffable name of god in four letters, yod, he, vau, he, and by the name adonai, and by all the other most high and holy names of god, that he values this work as dearly as his own soul, and that he makes no foolish or ignorant man a partaker therein. book two page 83 chapter i at what hour after the preparation of all things necessary, we should bring the exercise of the art to perfection the days and hours have already been treated o

aracters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be prepared, polished, brightened, and cleaned. besides this, the master of the art should have a crown made of virgin parchment paper, upon the which should be written these four names: yod, he, vau, he, in front; adonai behind; el on the right; and elohim on the left (see figure 57) these names should be written with the ink and pen of the art, whereof we shall speak in the proper chapter. the disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet (see figure 58) figures 55 and 56. figure 57 book two page 95 take heed als

shalt sprinkle it with the water and the hyssop; and after this thou mayest in this place make all the necessary preparations for an operation. but when, later on, thou shalt go unto this place, to complete and accomplish the operation, thou shalt repeat on the way thither the following prayer in a low and distinct voice: the prayer. zazaii, zamaii, puidamon most powerful, sedon most strong. el, yod he vau he, iah, agla, assist me an unworthy sinner who have had the boldness to pronounce these holy names which no man should name and invoke save in very great danger. therefor have i recourse unto these most holy names, being in great peril both of soul and of body. pardon me if i have sinned in any manner, for i trust in thy protection alone, especially on this journey. let the master as h

and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in hebrew, yod he vau he, adonai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these names, abrhach, abrach, abracadabra, yod he vau he, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. i conj

g required in the art it should be done with a sprinkler. prepare a censer in the day and hour of mercury, with the odoriferous spices of the art. after this thou shalt take a vessel of brass, of lead varnished within and without, or of earth, which thou shalt fill with most clear spring water, and thou shalt have salt, and say these words over the salt: tzabaoth, messiach, emanuel, elohim gibor, yod he vau he: o god who art the truth and the life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment, and operation, and may it be a succor unto us. after this cast the salt into the vessel wherein is the water, and say the following psalms: cii; liv; vi; lxvii. thou shalt then make unto thyself a sprinkler of vervain

the virtue and power of god enter into thee, so that thou mayest give us light, and chase far from us all fear or terror. after this thou shalt sprinkle them with the water of the art, and incense them with the usual perfumes. and when thou shalt wish to kindle them thou shalt say: i exorcise thee, o creature of fire, in the name of the sovereign and eternal lord, by his ineffable name, which is yod, he, vau, he; by the name iah; and by the name of power el; that thou mayest enlighten the heart of all the spirits which we shall call unto this circle, so that they may appear before us without fraud and deceit through him who hath created all things. then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the cir

om this pen all deceit and error, so that it may be of virtue and efficacy to write all that i desire. amen. after this thou shalt sharpen it with the penknife of the art, perfume it, sprinkle it, and place it aside in a silken cloth. thou shalt have an inkstand made of earth or any convenient matter, and in the day and hour of mercury thou shalt engrave thereon with the burin of art these names: yod, he, vau, he, metatron, iah iah iah, qadosch, elohim tzabaoth (see figure 85; and in putting the ink therein thou shalt say: i exorcise thee, o creature of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by thine aid. as it sometimes happeneth that it

hee and upon all other animated beings. after this, take the needle or other convenient instrument of art, as will be said later on, and pierce the bat in the vein which is in the right wing; and collect the blood in a small vessel over the which thou shalt say: almighty adonai, arathron, ashai, elohim, elohi, elion, asher eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. the blood of other winged animals may be taken in the same manner, with the proper solemnities. book two page 113 chapter xvii. of virgin parchment, or virgin paper, and how it should be prepared. virgin parchment paper, made from the

aiden, and small stones or pebbles from a brook, pronouncing these words: o god adonai, holy and powerful father, put virtue into these stones, that they may serve to stretch this parchment, and to chase therefrom all fraud, and may it obtain virtue by thine almighty power. after this, having stretched the said parchment upon the circle and bound it with the cord and stones, thou shalt say: agla, yod, he, vau, he, iah, emanuel, bless and preserve this parchment, so that no phantasm may enter therein. let it dry thus for three days in a dark and shady place, then cut the cord with the knife of art, and detach the parchment from the circle, saying: antor, ancor, turlos, beodonos, phaiar, apharcar, be present for a guard unto this parchment. then perfume it, and keep it in silk ready for use

manner, but it is not so good. take any parchment, and exorcise it; prepare a censer with perfumes; write upon the parchment the characters in figure 89, hold it over the incense, and say: be ye present to aid me, and may my operation be accomplished through you: zazah, zalmaii, dalmaii, adonai, anaphaxeton, cedrion, cripon, prion, anaireton, elion, octinomon, zevanon, alazaion, zideon, agla, on, yod he vau he, artor, dinotor, holy angels of god; he present and infuse virtue into this parchment, so that it may obtain such power through you that all names or characters thereron written may receive due power, and that all deceit and hindrance may depart therefrom, through god the lord merciful and gracious, who liveth and reigneth through all the ages. amen. then shalt thou recite over the p

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names of god which are written with four letters: yhvh, yod, he, vau, he; adni, adonai; iiai, yiai (this name has the same numerical value in hebrew as the name el; and ahih, eheieh. the hebrew versicle which surrounds it is from psalm lxxii 9 "the ethiopians shall kneel before him, his enemies shall lick the dust" figure 12. the second pentacle of saturn. this pentacle is of great value against adversaries; and of especial use in repressing the pride

nvokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhan

haracters in the "passing of the river" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eye

MORALS AND DOGMA

sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the weltering elements of good and evil of revolutions, and promising serene skies and fertile seasons to the nations, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. t

pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absolute, who has no name. our french brethren place this letter yod in the centre of the blazing star. and in the old lectures, our ancient english brethren said "the blazing star or glory in the centre refers us to that grand luminary, the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" they called it also in the same lectures, an emblem of prudence. the word _prudentia_ means, in its original and fullest significa

earth, and by its genial influence dispenses blessings to mankind" they called it also in the same lectures, an emblem of prudence. the word _prudentia_ means, in its original and fullest signification _foresight; and, accordingly, the blazing star has been regarded as an emblem of omniscience, or the all-seeing eye, which to the egyptian initiates was the emblem of osiris, the creator. with the yod in the centre, it has the kabalistic meaning of the divine energy, manifested as light, creating the universe. the jewels of the lodge are said to be six in number. three are called"_movable" and three"_immovable" the square, the level, and the plumb were anciently and properly called the movable jewels, because they pass from one brother to another. it is a modern innovation to call them immo

is never to suffer his prejudices or passions to betray him" this is not to _interpret_ the symbols of masonry. it is said by some, with a nearer approach to interpretation, that the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astronomical sign of the great luminary. in the kabalah the point is yod, the creative energy of god, irradiating with light the circular space which god, the universal light, left vacant, wherein to create the worlds, by withdrawing his substance of light back on all sides from one point. our brethren add that "this circle is embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist, and upon the top rest the

nd duality, means _father, and is a primitive noun, common to all the semitic languages) it also means an ancestor, originator, inventor, head, chief or ruler, manager, overseer, master, priest, prophet [hebrew] simply father, when it is in construction, that is, when it precedes another word, and in english the preposition "of" is interposed, as [hebrew, abi-al, the father of al. also, the final yod means "my; so that [hebrew] by itself means "my father [hebrew, david my father, 2 _chron_ ii. 3 [hebrew (vav) final is the possessive pronoun "his; and [hebrew _abiu (which we read "abif) means "of my father's" its full meaning, as connected with the name of khurum, no doubt is "formerly one of my father's servants" or "slaves" the name of the phoenician artificer is, in samuel and kings [heb

flowed forth from, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine intellect as an idea, which invested with form became the fabricated world, the universe of material reality. yod and he, two letters of the ineffable name of the manifested deity, represent the male and the female, the active and the passive in equilibrium, and the vav completes the trinity and the triliteral name [hebrew, the divine triangle, which

e was no space or vacant place, but all was infinite light" before the deity created any ideal, any limited and intelligible nature, or any form whatever, he was alone, and without form or similitude, and there could be no cognition or comprehension of him in any wise. he was without idea or figure, and it is forbidden to form any idea or figure of him, neither by the letter he, nor by the letter yod, though these are contained in the holy name; nor by any other letter or point in the world. but after he created this idea [this limited and existing-in-intellection nature, which the ten numerations, sephiroth or rays are, of the medium, the first man adam kadmon, he descended therein, that, by means of this idea, he might be called by the name tetragrammaton; that created things might have

e garment. there is a vast difference between the two; for that of the vestige of the garment is, relatively to that of the vestige of the substance _like a point in the centre of a circle. and as the only appropriate name for the light of the vestige of ainsoph is aur _light, therefore the light of the vestige of the garment could not be called by _that_ name; and so we term it a point, that is, yod' or, which is that point in the centre of light. and _this_ light, a point in the centre of the great light, is called _auir, ether, or space. this ether is somewhat more gross than the light. not so subtle, though not perceptible by the senses. is termed the primal ether. extends everywhere; whence the philosophers call it the soul of the world. light is visible, though not perceptible _this

alled _auir, ether, or space. this ether is somewhat more gross than the light. not so subtle, though not perceptible by the senses. is termed the primal ether. extends everywhere; whence the philosophers call it the soul of the world. light is visible, though not perceptible _this ether is neither perceptible nor visible. the introduction to the book sohar continues, in the section of the letter yod, etc: worlds could not be framed in this primal ether, on account of its extreme tenuity and the excess of light; and also, because in it remained the vital spirit of the vestige of the light ainsoph, and that of the vestige of the light of the garment; whereby such manifestation was prevented. wherefore he directed the letter yod, since it was not so brilliant as the primal ether, to descend

it remained the vital spirit of the vestige of the light ainsoph, and that of the vestige of the light of the garment; whereby such manifestation was prevented. wherefore he directed the letter yod, since it was not so brilliant as the primal ether, to descend, and take to itself the light remaining in the primal ether, and return above, with that vestige which so impeded the manifestation; which yod did. it descended below five times, to remove the vital spirit of the vestige of the light ainsoph; and the vestige of the light and vital spirit of the garment from the sphere of splendor, so as to make of it adam, called kadmon. and by its return, manifestation is effected in the space below, and a vestige of the sublime brilliance yet remains there, existing as a spherical shape, and termed

MOTTA MARCELO THE COMMENTARIES OF AL

, to elucidate the problems of the tarot 'all these old letters of my book are aright: in the tree of life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between binah and geburah, but also iii x v, the empress coupled with the hierophant, and xv, the devil again. yod+ he is the hermit plus the star. also, 1 +5= 6, the sun "choose" implies that a choice must be made and a mistake avoided "the stars also have tribes and nations--see liber 418, and chapter 77 of liber

ave already spoken about. serious students are referred to book four, part iii, chapter iv, the long note on the word alim; to the scholion on liber samekh, book four, part iii, appendix iv, section j; to liber aleph, chapters 173-176, 185; to verses 14-2 1 and 34-36 of liber ccclxx; and to the hymn in liber xv. also, since hadit is the highest possible conception of the phallus, higher even than yod, it follows that the ultimate house of god is nuit. that is obvious, since you are a star, therefore hadit, and live in her! which brings us back to the first sentence of the verse. 58. i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. these joys are principally (1) the beatific vision, in w

"manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific termination for a god. ra is, as shown in the old comment, the sun; hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great

d wisely refrains from clear expression, so that the event, as it occurs, may justify his word. this progressive illumination of that word has served to keep it alive as no single revelation could have done. every time that i have dulled to liber legis something has happened to rekindle it in my heart. the word 'ye' is usually employed in the verses as a cypher for the beast and the scarlet woman yod+ he "know not this meaning all; another cypher for la= al. yes, but there is also a more literal meaning. as any fool can see, liber al is full of "promises "and "curses" initiation may change, sometimes even reverse, the meaning of such passages. the four great ordeals, for instance, do so. but in no case is there a logical contradiction! 17. fear not at all; fear neither men nor fates, nor g

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

keep your mind at all times< on your magical intention. that s all there is to it. chapter 5 ancient secrets of the cabala it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. it is the four letter name of god yod, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magic

b and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting with your hand in the region of your left hip and sweeping smoothly upwards to the natural top limit. visualize the lines of the pentagram as white fire. when the pentagram is complete, draw back your hand and stab it through the middle with your outstretched fingers. speak the sacred name of power: yod he vau he. the sacred name is pronounced yod-heh-vav-heh. with your arm outstretched, walk to the south, tracing a line of fire as you go. draw a second pentagram and stab it. speak the sacred name of power: adonai. the sacred name is pronounced ah-doh-nay. walk to the west, tracing a line of fire as you go. draw a third pentagram and stab it. speak the sacred name of power: ehyeh. the sacred

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ontain and bring the g-dly light into revelation. without the vessels of the names and descriptions, the g-dly lights could not be tangible and would remain completely beyond tangible comprehension and definition (footnote: in general, the ineffable name of g-d has four letters, y-h-v-h (hebrew. each of these letters corresponds to and represents particular sefirot. the thorn of the first letter, yod, corresponds to keter. this is because it is from this tiny point that everything originates. nonetheless, it remains completely hidden. the body of the yod itself, corresponds to chochmah. this is because, as mentioned above, chochmah, like the yod, is a point, the seminal drop which flashes into binah. binah corresponds to the first heh of the holy name. this is because this is where the poi

ow since a name is a description or explanation of something, then an expansion of a name means that it is an explanation of the explanation. there are four general expansions of the ineffable name of g-d which also correspond to the subdivisions of the sefirot. these expansions too can be further expanded etc. in general, the following four expansions of the ineffable name are used: the first is yod-hy-vyv-hy (hebrew) and is expanded with yods. this is the name of 72-a"v (h) which is its numerical value. this name corresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name o

rresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name of 45-m"ah (h) which is its numerical value. this name corresponds to zeir anpin, the six emotional attributes. the last is yod-hh-vv-hh (hebrew. this is the name of 52-b"an (h) which is its numerical value. this name corresponds to malchut. these various names are the vessels of particular sefirot which bring out their essence into tangibility, description and existence. all of this will be discussed later at greater length) the function of vessels the vessels have two aspects which are interrelated: 1) the first aspe

all an act of g-d, from beginning to end. moreover, it is specifically the last tzimtzum, which is the final act, which arose first in g-d s thought and desire) the expansions of the holy name we may now understand what was mentioned earlier about the expansions of the holy name of g-d, havayah. we explained earlier that there are four general expansions of the ineffable name of g-d. the first is yod-hy-vyv-hy (hebrew) and is expanded with yods. this is the name of 72-a"v (h) which is its numerical value. this name corresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name o

rresponds to chochmah. the second is yod-hy-vav-hy (hebrew) and is expanded with yods and an aleph. this is the name of 63-sa"g (h) which is its numerical value. this name corresponds to binah. the third is yod-ha-vav-ha (hebrew) and is expanded with alephs. this is the name of 45-m"ah (h) which is its numerical value. this name corresponds to zeir anpin, the six emotional attributes. the last is yod-hh-vv-hh (hebrew. this is the name of 52-b"an (h) which is its numerical value. this name corresponds to malchut. these names can be further expanded, so that for example the "yod" can be expanded to "yod-vav-dalet (which is the spelling of the letter "yod. in general, everything in existence is an expansion of an expansion of an expansion etc, of the ineffable name of g-d, as stated "i havaya

et (which is the spelling of the letter "yod. in general, everything in existence is an expansion of an expansion of an expansion etc, of the ineffable name of g-d, as stated "i havayah have not changed. just as he was one and alone before the creation of the world, so is he one and alone after its creation. these expansions are explanations, so to speak. for example, the expansion of the letter "yod" to "yod-vav-dalet" is an explanation of the letter "yod. the letters "vav" and "dalet" can also be explained. in other words, the expansion of "vav" is "vav-alef-vav. the entire expansion is nothing more then the revelation and explanation of the details and the details of the details, until the finest detail. this is similar to the statement that king solomon said three thousand allegories

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

complex structure of the order symbolism. to understand the interpretation used by the order, we need only the most superficial knowledge of the basic attributions given in the sepher yetzirah, the tarot pack of cards, a smattering of gnosticism and astrology. the first gesture is to convert the four letters into their hebrew equivalents and then to direct yetziratic attributions, as follows: i= yod= virgo n= nun= scorpio r= resh= sun i= yod= virgo the final 't, being repetitious, is dropped, only to be picked up again in a later place in order to extend the significance of the meanings derived from the analysis. this breakdown, though not getting us very far, is nonetheless highly suggestive. elementary astrology will extend the meaning a little. virgo represents the virginal sign of nat

d practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbolized again in the hebrew word adonai. all the above notions therefore are synthesized in this word adonai, literally translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process enables us toperceive a necessary connection between adonai and the light, their identity. from here we can move in a variety of exegetical directions. but enough has been said, i hope, to show the student not to accept superficially any phase of the rituals and the teachings, but to subject them to the most exa

sounds in modem hebrew script is not given. it was a later invention to standardize pronunciation and is described in hebrew grammars <103> the hebrew alphabet- letter power value final name meaning h a 1 aleph ox 2 biv 2 beth house 3 g,gh 3 gimel camel 7 d,dh 4 daleth door 5 h 5 he window 1 o,ulv 6 vau pin or hook 7 z 7 zayin sword or amour n ch 8 cheth fence, enclosure p t 9 teth snake 9 i,y 10 yod hand< k,kh 20,500 7 kaph fist l 30 lamed ox goad n m 40,600 d mem water i n 50,700 1 nun fish 0 s 60 samekh prop y aa,ngh 70 ayin 3 p,ph so, 800 pe eye mouth 3 tz 90,900 3 tzaddi fish-hook? q 100 qoph ear. back of head 7 r 200 resh head u s,sh 300 shin tooth n t,th 400 tau cross <105> meditation no. 1 let the neob hyte consi era point as defined in mathematics-havin position but no magnitude-a

alkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by

and illusionary forms, shells of the dead, and ghosts and phantoms. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of tetragrammaton thus- sceptres or wands to ,yod cups heh swords vau pentacles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mother, son, da

1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n the supernal mother is referred to heh. elohim *i l?nis a name given to these two persons united. as elohim they become the parents of the son zauir <155> anpin p3m lyint, also called microprosopus or the lesser countenance. abba is referred to yod and the sephira chokmah. aima is referred to heh and the sephirah binah. zaulr anpin is referred to the six sephir

d the sephira chokmah. aima is referred to heh and the sephirah binah. zaulr anpin is referred to the six sephiroth-chesed, geburah, tiphareth, netzach, hod, and yesod, and of these especially to tiphareth. malkah i l 3 9 t h e queen, and kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus- yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and each sephirah has its own ten sephiroth, making 400 sephiroth in all- the number of

cale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in:

ess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of atziluth in the paths uniting the sephiroth as reflected in the briatic world, one of the possible arrangements of the powers inherent in yod he of the great name. first are the feminine colours of the sephiroth, the queen's scale. in kether is the divine white brilliance, the scintillation and corruscation of the divine glory-that light which lighteth the universe-that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more f

called the order of blessed souls, or of the souls o f the just made perfect (note the three archan els attributed to malkuth with reference to regar% to our father, our lady, and our lord) consists of a classification of the scales of colour in the numbers 1-10 refer to the sephiroth, and those from 11-32 inclusive to the paths. fifth knowledge lecture 99 <199-200-201-202> the four colour scales yod-fire hm-water vau-air heh (final) earth king scale queen scale emperor or prince empress or knave (atsiluth (briah (yetsirah (assiah) wands cups swords pentacles 1 brilliance 2 soft blue white brilliance grey white brilliance white flecked gold bluish mother of pearl white flecked red, blue, yellow grey flecked pink deep azure flecked yellow red flecked black gold amber olive flecked gold yell

REGARDIE TALISMANS

traced on the appropriate square by following the course of the numbers. basic to the use of the magic squares is a method of permutation of hebrew letters and numbers called the qabalah of nine chambers. it is produced by the interception of two horizontal and two vertical lines, forming nine squares, as follows: this arrangement is called aiq beker. reading from right to left we have aleph= 1, yod= 10, qoph= 100. in the second chamber are beth= 2, caph= 20, and resh= 200. thus aiq bkr. this arrangement of aiq beker is considered important in the formation of sigils or symbols from the names of the planetary spirits. it is first necessary to reduce those letters and their numbers to tens or units by means of the above. for example, in the case of zazel, the spirit of saturn, the letters

h aleph lamed 2 200 90 2 1 30 three letters resh, tzaddi and lamed will have to be reduced by aiq beker, so that their zeros will have been eliminated. then, from the remaining numbers 2, 2, 9, 2, 1 and 3 we can trace the following sigil: another more prosaic example of tracing sigils from the magical squares can be demonstrated by taking my first name israel, and converting it into hebrew, thus: yod shin resh aleph lamed 10 300 200 1 30 for the purpose of demonstration only, let us assume that we want to trace it on the magical square of the sun, shown among the other kameas in the appendix. sigil of israel superimposed on the solar kamea only shin and resh will have to be reduced by aiq beker, and they can be brought down to 30 and 20. so that, finally, the numbers we will use on the squ

makes the sigil turn out like this: most of the sigils of this name, traced on other of the kameas, will also prove very much alike, so there is little point proceeding further. the critical student may, at this point, exclaim that carr is a not frequently encountered name, so that the demonstration should proceed with more common names. for example, john, to be rendered in hebrew, is youchanon: yod vau cheth nun nun(final) 10 6 8 50 700 in the event that the solar kamea is employed, both nuns need to be reduced by aiq beker to 5 and 7. the sigil superimposed on the solar kamea will appear thus: this set of interesting but different designs demonstrates the enourmous change in the numerical value of the name in the shift from one planetary influence to another. it represents the name firs

hey are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or paint. the resu

pression of the force. hebrew names as a rule represent the operation of certain general forces while the names on the enochian or angelical tablets represent a species of more particular ideas. both classes of names should be used in these operations. i illustrate his idea as follows: fire aries leo sagittarius triplicity: heh teth samech+ al= hitsael earth taurus virgo capricorn triplicity: vav yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter f

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

o geburael! o tiphereth! binael, be ye my love! ruach hochmael, be thou my light! be that which thou are and thou shalt be, o ketheriel! ishim, assist me in the name of shaddai! cherubim, be my strength in the name of adonai! beni-elohim, be my brethren in the name of the son, and by the powers of zebaoth! eloim, do battle for me in the name of tetragrammaton! melachim, protect me in the name of yod he vau he! seraphim, cleanse my love in the name of elvoh! hashmalim, enlighten me with the splendours of eloi and shekinah! aralim, act! ophanim, revolve and shine! haioth ha kadosh, cry, speak, roar, bellow! kadosh, kadosh, kadosh, shaddai, adonai, jotchabah, eiazereie! hallelu-jah, hallelu-jah, hallelu-jah. amen. it should be remembered, above all in conjurations, that the names of satan, b

RUBY TABLET OF SET

o must lag behind in development. if knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the macrocosm, not only from the point of wisdom, but also from the intellectual side; that is to say in a bipolar way, namely to perceive and utilize them for his own development. the first main key is the secret of the tetragrammaton called yod-he-vau-he or the fourpole magnet. being a universal key, it can be used to solve all problems, all laws, all kinds of truth, in short, everything, provided the adept knows how to use it properly. as time goes on and his development unfolds and he is advancing in hermetics, he will be acquainted with many an aspect more of this key, and be forced to accept it as an unchangeable law. he will no

tan, but its essence was dimmed with a moorish name, and the perverse letters of the hebrews, and the goat of decadent khar. during the age of satan i allowed this curious corruption, for it was meant to do me honor as i was then perceived. as its emblem the church of satan used the sigil of baphomet, an inverse pentagram decorated with a goat's head and surrounded by the hebrew letters lamed/vav/yod/tav/nun= lvytn= leviathan, the sea monster mentioned in job #41 of the judaic/christian bible. the goat was the goat of mendes, the devil's form of manifestation in traditional satanism.54 the term "baphomet- the "moorish name- came into prominence as the god reputedly worshipped by the medieval knights temple (order of the temple. there have been many colorful and creative explanations of thi

card the ace of wands forced its presence most vividly, and in such a manner that i was forced to fully explore it in relationship to am-ut. in the center of the card is an outburst of flame in the shape of the tree of life. contained within this fire of existence is all that is. the beginning and the end, thesis and antithesis. each flame of this tree of life is in the shape of the hebrew letter yod. let me make it clear that i am not a kabbalist. but, because of the kabbalistic symbolisms inherent within the card, i had to explore these particular relationships. i found out that the letter yod is the foundation for all the other letters of the hebrew alphabet. it is the underlying relationship which brings, upon personal study, a cohesiveness and relationship to the concepts of the tree

plore these particular relationships. i found out that the letter yod is the foundation for all the other letters of the hebrew alphabet. it is the underlying relationship which brings, upon personal study, a cohesiveness and relationship to the concepts of the tree of life. it is therefore the first and hidden impulse. all else are various elemental combinations of this first form manifestation. yod is also called the "secret fire (the black flame. it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has not been realized. the ace of wands is called the "essence of the element of fire in its inception" it is pure potential, not yet manifesti

manipulate my environment in the direction most suitable for my own initiation. it has been a difficult process of blundering about, wondering how all of my own work could fit in with the other sorcerers that i had come to know. another card that i worked with during this period was the knight of wands. looking at the card one sees the knight on horseback; in his hand he holds the outburst of the yod flame seen previously in the ace. in this card there is now direction and control. all the energies are going forward with a fiery intensity. the horse upon which the knight rides leaps forward not to be held back! upon the suit of armour that the knight is wearing there is a small dragon upon his heart. leviathan manifested. the seed of the ace has now undergone its inevitable degeneration an

ere are those perceptive enough to see ix's renunciation and solitude as being beneficial to the growth and development of the soul. although it is academic, how would aleister crowley direct the painting of the hermit today? contemplation and metaphysics have undergone change= xeper and remanifest] since the aeon of harwer. the book of thoth points out that the hermit is attributed to the letter yod, itself meaning hand, that in turn indicating the "tool or instrument par excellence. in the center of the picture [why the hand? i suspect that portion of the anatomy struck dclxvi as symbolic of the force and working of the will. he could have (and has) done worse] it is, to use one of the book of thoth's words, a fertile card. surrounding the central human figure are depictions of life: the

he figure of behdety, which crowley himself referenced in volume 7 of the equinox [12 [ref page a-6, note ii-5. this connects hadit indirectly to set via harwer. see the book of coming forth by night. to be more accurate, that crowley calls hadit satan, couples hadit to set/harwer (satan, not set in his pure form, as in the present aeon. further, hadit was the father-god whom crowley equated with yod of the hebrew yod he vau he; nuit being the mothergoddess and the first he. see crowley [16] for more of this. nuit, the mother-goddess, is nut, the wife of seb, goddess of the sky (hence. the limitless extension of nuit, and the mother of osiris, isis, set, anubis, nepthys, shu, and tefnut; at least according to osirian mythology [see budge 8] references: budge (8, 18, crowley (11, 16, and 12

SATANGEL

arious evocatory formulae. it is also applied as a title sometimes given to lucifer/satan. adramelech, adramelek (hebrew king of fire. an angel of the throne, now a fallen angel, arch-demon chancellor of the order of the fly, patron of hypocrites. manifests as a peacock or a mule, or as bearded, eagle winged, lion bodied. charged with the devil s livery. corresponds to the quabballistic sphere of yod. identified with sacrifices by fire. agares (goetic, from greek agreus meaning hunter, also the name of an avatar of dionysos. a duke ruling in the east. formerly of the angelic order of virtues. appears as an old man riding a crocodile, with a goshawk on his fist. causes earthquakes, destroys dignities, teaches languages, brings back runaways, makes those who run stand still. agrath bath maha

ed thy true name upon thee and upon all other animated beings. after this, take the needle or other convenient instrument of art, and pierce the creature in the vein which is on the right side; and collect the blood in a small vessel over which thou shalt say- almaighty adonai, arathron, ashai, elohim, elohi, elion, asher, eheieh, shaddai, o god the lord, immaculate, immutable, emanuel, messiach, yod, he, vau, he, be my aid, so that this blood may have power and efficacy in all wherein i shall wish, and in all that i shall demand. perfume it and keep it for use. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper of pine unto the spirits of saturn; box

SEPHER HA BAHIR

of the verse (exodus 15:3 "god is a man (ish) of war? mar rahumai said to him: great master, do not ask about something that is so simple. listen to me and i will advise you. he said to him: what is this like? a king had a number of beautiful dwellings, and he gave each one a name. one was better than the other. he said "i will give my son this dwelling whose name is aleph. this one whose name is yod is also good, as is this one whose name is shin" what did he do then? he gathered all three together, and out of them he made a single the bahir 9 name and a single house. he said: how long will you continue to conceal your meaning? the other replied: my son, aleph is the head. yod is second to it. shin includes all the world. why does shin include all the world? because with it one writes an

ce in his the bahir 16 heights. he placed peace and love between them. may he also place peace and love among us. 60. we also say (psalm 119:164, seven times each day i praised you for your righteous judgement. they asked him, what are they? he replied, you do not look at it carefully. be precise and you will find them. 61. they asked him, what is the letter tzaddi? he said: tzaddi is a nun and a yod. its mate is also a nun and a yod. it is thus written (proverbs 10:25, the righteous (tzadik) is the foundation of the world. 62. they asked him: what is the meaning of the verse [with regard to balak and balaam (numbers 23:14, and he took him to the field of the seers? what is the field of the seers? as it is written (song of songs 7:12, come my beloved, let us go out to the field. do not rea

besides this, the aleph causes all the letters to endure. the aleph looks like the brain. when you mention the aleph you open your mouth. the same is true of thought, when you extend your thoughts to the infinite and boundless. from aleph emanate all letters. do we not see that it is first? it is thus written (micah 2:13, god (yhvh) is at their head. we have a rule that every name that is written yod he vav he is specific to the blessed holy one and is sanctified with holiness. what is the meaning of with holiness? this is the holy palace. where is the holy palace? we would say that it is in thought and in the aleph. this is the meaning of the verse, i heard a report of you and i feared. 71. habakkuk therefore said: i know that my prayer is accepted with delight. i also delighted when i ca

s one is the foundation of the world. you should therefore take my lifted offering from him first. then (exodus 25:3, and this is the lifted offering that you should take from them from the rest. what is it? gold, silver and copper. 103. another explanation: it is written (exodus 25:2, and the shall take for me (li) a lifted offering [li (for me) can also be read, for the yod] they shall take the yod, which is the tenth, as a lifted offering to make it holy. how do we know that the tenth is holy? because it is written (leviticus 27:32) the tenth shall be holy to god. what is holy? that regarding which it is written (ezekiel 44:30, the beginning of all the first fruits and every lifted offering of every thing. it is furthermore written (psalm 111:10, the beginning of wisdom is the fear of g

hine on you and be gracious to you. may god the bahir 28 (yhvh) lift his face to you and give you peace. this is the explicit name of the blessed holy one. it is the name containing twelve letters, as it is written, yhvh yhvh yhvh. this teaches us that god s names consists of three troops. each troop resembles the other, and each one s name is like [the other s] named. all of them are sealed with yod he vav he. and how? the [four letters] yod he vav he can be permuted 24 different ways, forming one troop. this is, may god (yhvh) bless you in a similar manner, the second one, may god (yhvh) make his face shine these are 24 names of the blessed holy one. in a similar manner, the third one, may god (yhvh) lift his face these are 24 names of the blessed holy one. this teaches us that each army

. 117. rabbi yochanan said: what is the meaning of the verse (exodus 15:3, god is a man (ish) of war, god (yhvh) is his name? man (ish) indicates a sign. the targum thus renders, god is a man of war, as god is the master of victory in war. the bahir 31 what is this master? aleph is the first, the holy palace. do we then say that the palace is holy? instead we say, the palace of the holy one. 118. yod is the ten sayings with which the world was created. what are they? they are the torah of truth, which includes all worlds. what is the shin? he said: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water

SEPHER YETZIRAH WESTCOTT

seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday; gimel to jupiter and sunday; daleth to mars and monday; kaph to the sun and tuesday; peh to venus and wednesday; resh to mercury and thursday; and tau to the moon and friday. chapter v 1. the twelve simple letters are h h, vau, zain, cheth, teth, yod, lamed, nun, samech, oin, tzaddi and qoph (43) they are the foundations of these twelve properties: sight, hearing, smell, speech, taste, sexual love, work, movement, anger, mirth, imagination (44) and sleep. these twelve are also allotted to the directions in space: north-east, south-east, the east above, the east below, the north above, the north below, the south-west, the northwest, the wes

ed it with gemini in the universe, sivan in the year, and the left foot of man. 4. he produced cheth, predominant in sight, crowned it, combined and formed it with cancer in the universe, tammuz in the year, and the right hand of man. 5. he produced teth, predominant in hearing, crowned it, combined and formed with it leo in the universe, ab in the year, and the left kidney in man. 6. he produced yod, predominant in work, crowned it, combined and formed with it virgo in the universe, elul in the year, and the left hand of man. 7. he produced lamed, predominant in sexual desire, crowned it, combined and formed with it libra in the universe, tishri in the year, and the private parts of man (kalisch gives "gall) 8. he produced nun, predominant in smell, crowned it, combined and formed with it

nted by a rabbi mocha in palestine about a.d. 570, who designed it to assist his pupils. but isaac myer states that there are undoubted traces of pointing in hebrew mss. of the second century. according to a. e. waite there is no extant hebrew mss. with the vowel points older than the tenth century. the words "sepher yetzirah" are written in hebrew from right to left, spr ytzyrh, samech peh resh, yod tzaddi yod resh heh; modes of transliteration vary with different authors. yod is variously written in english letters as i, y, or j, or sometimes ie. tzaddi is property tz; but some write z only, which is misleading because the hebrew has also a true z, zain. chapter i the twelve sections of this chapter introduce this philosophic disquisition upon the formation and development of the univers

for as, made four classes of serving beings. 27. this is verse 4 of psalm civ. 28. here follow the permutations of the name ihv, which is the tetragrammaton--jehovah, without the second or final heh: ihv is a trigrammaton, and is more suitable to the third or yetziratic plane. hvi is the imperative form of the verb to be, meaning be thou; hiv is the infinitive; and vih is future. in ihv note that yod corresponds to the father; heh to binah, the supernal mother; and vau to the microprosopus--son. 29. note the subdivision of the decad into the tetrad--four elements; and the hexad--six dimensions of space. chapter 2 this chapter consists of philosophic remarks on the twenty-two sounds and letters of the hebrew alphabet, and hence connected with the air by speech, and it points out the uses of

ment of the several letters. 43. it is necessary to avoid confusion between these letters; different authors translate them in different manners. heh or h not be confused with cheth, or heth, ch. teth, th also must be kept distinct from the final letter tau, t, which is one of the double letters; the semi-english pronunciation of these two letters is much confused, each is at times both t and th; yod is either i, y, or j; samech is simple s, and must not be confused with shin, sh, one of the mother letters; oin is often written in english hebrew grammars as ayin, and sometimes as gnain; tzaddi must not be confused with zain, z; and lastly qoph, q, is very often replaced by k, which is hardly defensible as there is a true k in addition. 44. postellus gives suspicion and pistorius, mind. 45

SIFRA DETZNIYUTHA

pents on the waters.33 there had been two serpents; they were reduced to one. tnynm(,nynt) is written defective.34 heads, as it is written, and over the heads of the chayot there was the likeness of a firmament.35 and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is alone. then the line returns and becomes one v y v v hy y vhy,39 the latter (yod y) is the shekhinah below, just as the heh h is found to be the shekhinah.40 and they are balanced in weight. and the chayot rush forth and return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lo

d return.41 as it is written, elohim saw the light as-good.42 call the righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embrace. six come out from the branch of the root of the body. the tongue speaks great things.45 5 this tongue is hidden between the yod y and the heh h, as it is written, that man shall say i am of the lord hvhy.46 and that man shall be called by the name ya aqov (jacob. and that man shall write with his hand: i am of the lord hvhy. and by the name of israel shall he call himself, indeed. that man shall say, i am of the lord hvhy. o lord hvhy-the sister, and all is within vhy.47 all are included in the tongue concealed in the

tongue concealed in the mother, for it opens for that which egresses from it. the father dwells in the head, the mother in the middle, and there is a covering from this side and from that side. and woe unto him that uncovers their nakedness. and elohim said lights will be in the firmament of heaven.48 the male rules over the female as it is written, the righteous is the foundation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the

orth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not

it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is adorned with the breath of the openings of the hollow pillar, which comes forth in order to animate. the superior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, t

uperior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferi

e is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the supernal yod y, and with him not is associated; not ascends in this, and not is in this sign; when the son75 is revealed, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. woe when this is removed and they76 are manifested, they are the spices of the molds, the reddish ones, they pass as not, they tarry as not in one-plac

n him.90 he calls, who is concealed, and found as not. he who is of not is removed from the eyes. he who is of not is called by the name. alef a and not entirely, v v v v entirely, alef a and not entirely, heh vav alef a v h goes into the alef a. alef a goes to yv d d vy. yv d d vy goes into yv d d vy. the most hidden of hidden is of not, the v d d v is attached in hy. woe when not is attached to yod y, out of v d d v. when the yod y departs from the vav dalet d v, because of the sins of the world, the nakedness of them all is found, of this it is written: the nakedness of your father is not; she will be uncovered.91 and when yv d d vy departs from h a a h, o d d i, it is written: the nakedness of your mother is not; she will be uncovered, your mother is that-not; her nakedness will be unc

lord hvhy is the side of the male. elohim(,yhla) is the side of the female. therefore was the male extended, and formed with his members, as it were, regenerative power. the kings that were nullified are here sustained, the judgments of the male are severe in the beginning, mild in the end. those of the female are vice versa. vy h h yv the channels of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. h

il. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their name adam. the form and person of adam was seated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifest

SORCERIES OF ZOS

ht as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley defined the great work in terms of the 'next step, implying thahte t great work is not a remote and mysterious thing, unattainable by humans, but the realization of the 'here and now, and attention to immediate reality

TELESMATIC FIGURES

assigning gender based upon whether or not the sound of the hebrew letter is arrested or prolonged. if the former it is masculine, if the latter it is feminine as follows: sound prolonged (masculine) aleph-broad a beth-b-bh vau-u,v, oo zayin-z caph-k, kh nun-n samekh-s ayin-o, ngh, au qoph-q, qh resh-r shin-sh, s sound arrested (feminine) gimel-g, gh daleth-d, dh heh-h cheth-ch (gutteral) teth-t yod-i, j, y. lamed-l mem-m peh-p, ph tzaddi-tz 5 telesmatic attributions of the letters of the hebrew alphabet a spiritual. wings generally, epicene, rather male than female, rather thin type. b active and slight. male. g grey, beautiful yet changeful. feminine, rather full face and body. d very beautiful and attractive. feminine. rather full face and body. h fierce, strong, rather fiery; feminine

THE KEY TO THE MYSTERIES

the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two shaded bands on the two horizontal diameters of the serpent circles. five hebrew letters are along the sword, only the topmost upon the blade and the others beneath: top quarter- hb:yod, next quarter- hb:aleph, center- hb:shin, next quarter is probably but not certainly hb:mem, bottom quarter is an inverted hb:heh. the upper half of the upper serpent circle has aleph-heh-yod-heh just above the diameter bar, and the lower quarter of the lower serpent circle has the same inverted just below the diameter bar. there is an "x" of thin line diameters across the large circle. at the

visible extensis and through the rectangle: to left "harmonie, to right "ceeleste. above the button of the sword is a small circle, and to the left of that "tzaddi-dalet-qof, to the right "peh-lamed- kophfinal (possibly "mem-lamed-kophfinal" or "samekh-lamed- kophfinal. below this, interrupted by the button are two texts: to the right?)aleph-samekh-peh-kophfinal bet-shin-vau-shin-nunfinal heh-bet-yod-resh (first word doubtful, text referred to dan. 8, where it must be altered from dan. 8, 2 "vau-aleph-nun-yod bet-shin-vau- shin-nunfinal heh-bet-yod-resh-heh "i was in shushan castle. this variant could be translated as "sheath in shushan castle) beneath this "daniel ch. 8" the text to the left cannot be rendered accurately owing to similarity of letter shapes and no direct bearing to the te

from dan. 8, 2 "vau-aleph-nun-yod bet-shin-vau- shin-nunfinal heh-bet-yod-resh-heh "i was in shushan castle. this variant could be translated as "sheath in shushan castle) beneath this "daniel ch. 8" the text to the left cannot be rendered accurately owing to similarity of letter shapes and no direct bearing to the text cited. it looks like "aleph-taw-tet-dalet-resh-vau-shin samekh-resh-vau-koph-yod, but that is not likely to be even close. beneath this is the citation "nehemie ch.1 v.1" which does not contain any part of this versicle, but which does mention the castle at shusah, cited in the versicle to the right. possibly the whole thing is a continuation of a paraphrase of daniel 8, 2, with the text unclear because of letter shapes poorly written. lastly, to the left outside of the up

n the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a sea to the right" gr:eta beta-alpha-sigma-iota-lambda-epsilon-iota-alpha (the kingdom) is written on the base of this rock. the rectangular frame is broken at the bottom to admit crude hebrew letters, evidently yod-shin-heh-vau- heh or something similar with the doubt being on the hb:heh 's looking like hb:chet 's. below this is what appears to be gr:omicron-tau-iota omicron-delta epsilon-delta-iota-nu, but the poor penmanship makes certain identification impossible. the entire figure gives the impression of a man with head in heaven and feet on earth. religion is patient- the religion of great thinkers

work, mars, samael zebaoth, prince of phalanges. pe. eloquence, intelligence, mercury, raphael, prince of sciences. resh. destruction and regeneration, time, saturn, cassiel, king of tombs and of solitude. tau. truth, light, the sun, michael, king of the elohim. 185 the simple letters the simple letters are divided into four triplicities, having for titles the four letters of the divine tetragam yod-heh-vau-heh. in the divine tetragram, the iod, as we have just said, symbolizes the productive and active principle- the he hb:heh represents the passive productive principle, the cteis- the vau symbolizes the union of the two, or the lingam, and the final he is the image of the second reproductive principle; that is to say, of the passive reproduction in the world of effects and forms. the tw

ple- the he hb:heh represents the passive productive principle, the cteis- the vau symbolizes the union of the two, or the lingam, and the final he is the image of the second reproductive principle; that is to say, of the passive reproduction in the world of effects and forms. the twelve simple letters, hb:qof hb:tzaddi hb:ayin hb:samekh hb:nun hb:lamed hb:tet hb:chet hb:zain hb:vau hb:heh and hb:yod or hb:mem, divided into threes, reproduce the notion of the primitive triangle, with the interpretation, and under the influence, of each of the letters of the tetragram. one sees that the philosophy and the religious dogma of the qabalah are there indicated in a complete but veiled manner. let us now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the

ch a thin nimbus without rays and the following words, clockwise from top "charite "mystere "sacrifice "providence "perfection. the points have the following text inside, set in script type, same order "au dessus de tout etre "au dessus de toute science "au dessus de toute justice "au dessus de toute raison "au dessus de toute idee. in the central triangle are three lines with the words "dieu est yod-heh-vau-heh-aleph-heh- yod-heh. it is to put on the consuming robe of deianira. it is to devote one's self to the promptest and most terrible of all deaths. woe to him who wishes to know too much! for if excessive and rash knowledge does not kill him it will make him mad. 286 to eat the fruit of the tree of knowledge of good and evil, is to associate evil with good, and assimilate the one to t

nward "jesod" is above the bull's tail, and "la terre" is below the head. next below is the line from the lower left point, with "l' hiver" below that. below the lower point are the words "pole antartique" and "l' eau. there is a nob at that spot, with a winged angel facing right and pulling the nob with a diagonally downward line to the right "malchvt" is written below the angel. the letters "hb:yod "hb:heh "hb:vau "hb:heh" are picked out by dots with three clustered radial dashes in or near the four corners, starting with the upper right (clockwise or counter-clockwise makes no difference. these dotletters are the late medieval style, and either represent stars or fires. the hebrew letters are formed by straight line segments connecting the dots. the hay's have three dots to the upper ba

no difference. these dotletters are the late medieval style, and either represent stars or fires. the hebrew letters are formed by straight line segments connecting the dots. the hay's have three dots to the upper bar: ends and center with the dashes to the top. the verticals on the hays have three dots and join the upper bar to add a fourth, with the three having their dashes facing outward. the yod is composed of two lines, dots at ends and intersection. dashes at top vertical, center dot dashes to the right and lower dot dashes to left. the vau has three dots, ends and center with dashes in same directions as the vau. the figure is completed by two lines of flourished symbols at the bottom: larger upper line looks like: 3 or h (bottom end of corner vau) z p 7 r 3(or h) 4 (reversed, but

THE MAGICIAN S KABBALAH

writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from t

nted as the god hadit and the ain represented by the goddess nuit in the thelemic system developed by aleister crowley. in magick, chapter 0 (hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expa

dowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is important to note that kabbalists state that the "thirty-two paths of wisdom" derive from chockmah, which as a reflection of ain soph would correlate

ed by the zodiac. spelt in full, tau is tau-vau, the universe and the hierophant. this affirms the hierophant as symbolic of god's wisdom (the translation of chockmah being "wisdom) and as the interface between god (kether) and the rest of creation (binah to malkuth. this idea is mirrored in that the attribution of yhvh to the sephiroth links kether to chockmah as the upper and lower parts of the yod, binah as heh, the central sephiroth to vau (centred on tiphareth, the son) and malkuth being the final heh (the "daughter" that must be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (t

e) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but b

y crowley in his re-naming of the rite 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. th

deed, 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 ascent up the middle pillar of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the followin

also directly mirrors the nature of chockmah in its attribution of "force, and indicates that the nature of that force is circular (in its attribution to the "wheel" atu of the tarot. mem, subtitled "death" in this scheme indicates that chockmah is the first and last sephiroth that can be known, due to kether having no other reference outside itself. as religion, heh refers to the perfect path of yod flowing down the tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding

e tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding to the name of god yod expressed in one letter, that is the primary cause which sets all that is mobile in movement..govern[s] the sky of the fixed stars, notably the twelve signs of the zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah

s call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (chockmah in the world of yetzirah, formation, chockmah influences the forms of all circular movements, and lays the "astral" temp

THE MIDDLE PILLAR

stent effort. for no one else has it the least validity. the qabalistic cross provides the preamble as well as the peroration to another exercise. ths is named the lesser banishmg ritual of the pentagram. the rubric of it is as follows: 1. perform the qabalistic cross. 2. face east. stretch out right hand holding a dagger.13 trace a banishing earth pentagram.14 vibrate the word "yhvh (pronounced "yod-heh-vav-heh).l5 (see figure 3, page 59) 3. still holding out hand and dagger, turn to the south.16 trace another pentagram in precisely the same way and vibrate the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "agla("ah-geia 7.19 6. return to the east. extend arms in the form of cross. 7. say "b

e it is traced in all four directions, alluding to the four quarters (sub-elements) of malkuth: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. 15. yhvh is transliterated english for m7, which is called the tetragrammaton or "four-lettered name" it is considered the ineffable name of god. each letter of the name is also attributed to one of the four worlds of the qabalah: yod= atziluth, heh= briah, vav= yetzirah, and heh final= assiah. 16. keep the hand or dagger extended as you turn from the east to the south, west, north, and back around again to the east, drawing the appropriate pentagrams as you go. visualize a ribbon of light extending from the center of the first pentragram in the east to the center of the second pentragram which will be drawn in the south. t

dle pillar, it "borrows" the divine name for binah whch is the highest sephrah that is close to daath (since daath is usually considered a passageway to the supemals, binah would be the sephirah at its point of termination) although regardie states here that ykvh is to be pronounced as "yeh-hoh-voh" we see no reason it should be pronounced differently from the way it is pronounced in the lbrp-as "yod-heh-vav-heh" the term jehovoh or jehovah is simply a transcription of the four-lettered name yhvh-the letters of which were merely considered as stand-ins for the actual name of god, which was unknown and unpronounceable. we believe that the divine name yhvh elohim should be pronounced "yod heh vav heh el-oh-heem" in all golden dawn rituals. some modem magicians believe that the divine name gi

the tradition of the golden dawn. there are several examples of hebrew mystics vocalizing the various permutations of the tetragrammaton for specific ritual work with the sephroth. this points to the differences between orthodox jewish practice and the esoteric practice of western hermetic magicians. 8. for the same reason indicated in the above endnote, the divine name here should be pronounced "yod heh vav heh el-oh-ah ve-dah-ath" 9. the "ch in chai should be pronounced like the scottish word "loch" 10. another common suggestion is to vibrate the name several times until it fills the mind completely, and no other thoughts remain. one other method is to pronounce the name as many times as there are hebrew letters in the name. 11. ths type of middle pillar initiation can also be used to ch

"temperance" the card of the hga or higher self. the fourteenth path of the sepher yetzirah is attributed to daleth (1)th, e "door" of initiation. fourteen is also a number associated with the hebrew words atad (tun "thorn, the piercer; debach (hll "sacrifice; gaye (ryi "rising earth; dai?'i "abundance; david( l l l "beloved; habhab (lnln "sacrificial offering; hadah (tl "to direct with the hand; yod (t "hand; and zahav (l7t "gold" other words associated with the number 105 are hepek(>97 "to change or transform; pekeh (i7>9 "to flow or pour forth; and tziyah20 (713 "to glow, to burn or to glitter" so what does all this mean? in tracing a pentagram, the magician invokes the power of eheieh. this is a glittering, glorious power that pours forth abundantly; pierces and binds all negativity; e

magic 10. levi, transcendental magic, 63. 11. ibid, 67-68. 12 %id, 70. 13. waterfield, the theology ofarithmetic, attributed to iamblichus, 68. 14. renamed the occult power ofnumbers, 59. 15. levi, transcendental magic, 239. 16. ibid, 237. 17. ibid, 241. 18. some of the material cited in this section comes from an anonymous paper from the late 1970s or 1980s entitled simply pentagram ritual. 19. yod is spelled out as yod vav daleth, heh is spelled heh heh, vav is spelled vav vav, and heh is heh heh. the total value is fifty-two. 20. from which is derived the word zion. 21. it's interesting to note that many of the numbers associated with the pentagram, 5,8,13, and 26, are also associated with the vault of the adepti-the ritual chamber of the golden dawn's inner order. each wall of the vau

anta" and "hcoma (ex-arpay, bay-ee-toh-em, en-ah-en-tah, and hay-koh-mah. part 11: air a 1. see a shaft of light come down, in the skull, to the neck. 2. formulate a flaming sphere of brilliant yellow and see the ball extend all the way through the neck, and see it extend up into the head. 3. superimpose on the yellow sphere the sign of aquarius 2 in the complementary color of purple. 4. vibrate "yod-heh-vav-heh" and the angelic names "raphael" and "chassan" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the sylphs: holy art thou, lord of the air, who has created the firmament. shaddai el chai. almighty and everlasting, ever-living be thy name ever-magnified in the life of all. we prais

the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all things. with thy insupportable refulgence whence flow the ceaseless streams of splendor which nourisheth thine infinite spirit. help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once more to the region of th

t and neck, and this time you will see it colored yellow, whch is the color of air. see in ths ball the kerubic sign of aquarius. then you say the prayer of the sylphs. you visualize the light in yellow. superimposed on that sphere in its absolute complement of purple you see the two lines of the symbol of aquarius (z)yo.u are to see these lines inside the yellow in purple color, and you vibrate: yod-heh-vav-heh (7177. follow it with the archangel: raphael (5851) and the angel chassan (1wi-l. when you feel the ball is alive and real, and you can feel spiritual power pouring through it, then say the prayer of the sylphs. part iii: fire a see your shaft descend once more to the solar plexus, or just above the end of the sternum, the little breast bone. see the ball extending from front to ba

ciated with a sign, planet, or element. by extending the correspondences in the preceding chart to the associated hebrew letters, we get the following: hebrew letter note astrology color h aleph e air yellow 2 beth e mercury yellow 3 gimel g# moon blue 7 daleth f# venus green 3 heh c aries red 1 vav c# taurus red-orange t zayin d gemini orange n cheth d# cancer yellow-orange d teth e leo yellow 9 yod f virgo yellow-green a# jupiter violet ?7 lkaamphe d f# libra green d mem g# water blue 3, nun g scorpio blue-green b samekh g# sagittarius blue ff ayin a capricorn blue-violet peh c mars red 3 tzaddi a# aquarius violet appendix 245 i' qoph b pisces red-violet 1 resh d sun orange u shin c fire red n tav a saturn blue-violet in assigning the notes, no octave is specified (see figures 17-20 on t

THE PATH OF KABBALAH

om behinot shoresh, aleph, bet, and gimel. the desires in her preceding phases, though they are desires to receive, stem from the creator, not from behina dalet herself. behina dalet consists of five behinot (phases. that structure is unchanging. these behinot can be divided, filled, or joined in order to receive light, but their structure nonetheless remains the same. it is named: the tip of the yod ,yod ,he ,vav ,he( the worlds and everything in them, except people, stem from the phases that precede behina dalet of behina dalet, and do not possess their own independent will. they are activated by the desires imprinted in them by the creator, and are therefore not defined as creatures. only human souls stem from behina dalet in dalet, where the will to receive is really hers. hence, only

the only one that decides to restrict the reception of the light. but the light leaves the other behinot in behina dalet as well; because only the dalet of dalet actually receives, and the preceding 124 of 273 behinot only develop her will to receive. when she stops receiving, the light withdraws from all of them, because all five behinot (plural for behina) are in fact one vessel, the tip of the yod ,yod ,he ,vav ,he( after the restriction, when malchut receives the five lights through the screen, they still go inside the same five parts of malchut. the order of the entrance of the lights into the partzuf runs from the smallest to the greatest: nefesh ruach neshama haya yechida, hence the name nrnhy (pronounced as naranhay. the entrance of the lights in the partzuf 125 of 273 chapter 3.8

hebrew. therefore, from that stage on they are referred to as sefirot: shoresh keter. aleph hochma. bet bina. gimel za (zeir anpin. dalet malchut. the reshimot (plural for reshimo) from the withdrawing lights are called otiot. once the five lights nefesh ruach neshama haya yechida- have withdrawn from the five sefirot keter hochma bina za malchut, there remain five reshimot, or otiot: tip of the yod ,yod ,he ,vav ,he.(later on we will learn how kabbalists denote spiritual forces in writing, how they build letters, names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when a kabbalist reads a book, he can perform the actions according to the instructions he gets from the letters. when we r

ts of will to receive, just like the general malchut, because there cannot be a desire if there aren t four degrees of expansion of light that precede it. for that reason, there is a fixed formation according to the five degrees of aviut: shoresh, aleph, bet, gimel, dalet. in terms of sefirot they are called keter, hochma, bina, za, malchut, which are also named (in hebrew letters) the tip of the yod ,yod ,he ,vav ,he. there are five worlds, each consisting of five partzufim. in each partzuf there are five sefirot, thus the sum total of degrees turns out to be 5*5*5=125 degrees or sefirot that each soul must go through on its way from our world to the world of ein sof, and the adhesion with the creator. each degree, sefira, partzuf, or world, any part of malchut deein sof, and even the sma

, sefira, partzuf, or world, any part of malchut deein sof, and even the smallest particles of reality, consist of five parts of the will to receive, a screen over it and light received by the screen. the strength of the screen determines the kind and the degree of the use of the desire. there is not a single object, spiritual or physical, that is not comprised of these five parts, the tip of the yod ,yod ,he ,vav ,he .these hebrew letters comprise the name of the creator; it is the mold in which he created the creature. the creature feels, and names the creator according to how he feels the light. every vessel is named according to the extent that it feels the creator. that is why each degree has its own name, starting with this world, the lowest degree, through the world of ein sof. when

e creature. the creature feels, and names the creator according to how he feels the light. every vessel is named according to the extent that it feels the creator. that is why each degree has its own name, starting with this world, the lowest degree, through the world of ein sof. when a soul ascends a degree, it means that she receives the light in 136 of 273 that degree, meaning she fills up her yod ,he, vav ,he (also known as havayah with a certain filling. that specific light, together with the havayah, makes up the name of the degree. it is written that everyone must attain the degree called moses. all the names in the torah are holy names, because they are appellations of manifestations of the light, i.e. the creator. that is why the whole torah is names of the creator, including such

torah are holy names, because they are appellations of manifestations of the light, i.e. the creator. that is why the whole torah is names of the creator, including such names as pharaoh, balak, and balaam etc. a name of a degree is determined by the light that fills the partzuf, the havayah. for example: if the vessel is filled with the light of wisdom, and the sign for that light is the letter yod.(it turns out that the filling of the letters (how they re spelt in hebrew) would be- yod( he( vav( he- yod vav dalet he yod vav yod vav hey yod that is because each letter in the hebrew alphabet has its own numerical value: aleph= 1 zayin (7 mem (40 kuf (100 bet (2 het (8 nun=(50 resh =200 gimel (3 tet (9 samech (60 shin (300 dalet (4 yod (10 ayin (70 tav (400 he (5 chaf (20 peh =80 vav (6 la

e( vav( he- yod vav dalet he yod vav yod vav hey yod that is because each letter in the hebrew alphabet has its own numerical value: aleph= 1 zayin (7 mem (40 kuf (100 bet (2 het (8 nun=(50 resh =200 gimel (3 tet (9 samech (60 shin (300 dalet (4 yod (10 ayin (70 tav (400 he (5 chaf (20 peh =80 vav (6 lamed (30 tzadi (90 thus, summing up the value of the letters of the name havayah spelt this way- yod vav dalet he yod vav yod vav hey yod- creates: yod vav dalet (10+6+4+ he yod (10+5+ vav yod vav (6+10+6+ hey yod (10+5= 72, or pronounced in letters: ab.(hence partzuf hochma is called ab( a partzuf that receives the light of mercy (hassadim) is called sag( yod vav dalet he yod vav aleph vav hey yod gives: yod vav dalet (10+6+4+ he yod (10+5+ vav aleph vav (6+1+6+ hey yod (10+5= 63, or pronoun

l know that all the books in the torah are in fact instructions for man that explain how to attain the purpose of our lives, while living in this world, so that we do not have to return to our world time after time and suffer again and again from this empty, useless and purposeless life. a partzuf consists of ten sefirot: keter, hochma, bina, zeir anpin, malchut. expressed in letters it would be: yod hochma, he bina, vav- zeir anpin, he malchut. 137 of 273 but the degree of a partzuf (nefesh, ruach, neshama, haya, yechida) is not clarified by the name havayah. the letters of havayah make up ten sefirot, the skeleton of the vessel. they explain the state of the empty vessel, without the upper light. the degree of the vessel is determined by the power of the screen. the screen fills up the t

the degree of the vessel is determined by the power of the screen. the screen fills up the ten sefirot of havayah with lights. the screen can fill up the vessel with the lights of nefesh, ruach, neshama, haya or yechida. the light in the vessel determines its degree. there are in fact only two lights: the light of hochma (wisdom) and the light of hassadim (mercy. the sign for hochma is the letter yod, the sign for hassadim is he. a. the degree of yechida (keter) is written as havayah without any filling: yod( he ,vav ,he =10+ 5+ 6+ 5= 26. b. the degree of haya (hochma) is havayah filled with yod: yod vav dalet (10+6+4+ he yod (10+5+ vav yod vav (6+10+6+ hey yod (10+5= 72, or pronounced in letters: ab. hence partzuf hochma is called ab. c. the degree of neshama (bina) is havayah filled with

THE SECRET RITUALS OF THE OTO

last 4 words. p: i.n.r.i. m.w.s: sir knight (noble dame) you have indeed by the air of truth, silence, and love, succeeded in finding the lost word. to order, very excellent and perfect princes! let us analyse the word (all stand to order, swords above head, lip in finger and thumb of left hand. the 3 officers form the descending triangle above postulant) m.w.s: i. h.p: n. g.m: r. all: i. m.w.s: yod. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (8 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. h.p: nun. g.m: resh. all: yod. m.w.s: virgo, iacchus, holy father. h.p: scorpio, asi, holy mother. g.m: sol, orus, holy child. all: iacchus, asi, orus, iao (they walk round p, and form a line of 3 giving nox sign) all: the sign of orus (

TYSON DONALD NEW MILLENNIUM MAGIC

e personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrat

because two of the letters are the same: it is the nature of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of g

nsider why the fourth letter of the tetragrammaton is a sec- ond he, and not a different letter as one might expect. this is because as each level of the trinity actualizes itself, it reverses its polarity in order to maintain an overall bal- ance. this is analogous to what happens when electrical charges reverse themselves. the negative becomes the positive and the positive becomes the negative. yod is the impulse to action. vau is the realization of that action. the first he is the medium through which the desire of the yod is transmitted. the second he is the returning reactionary pulse from the vau that completes the cycle. there could be no order without this returning pulse since if it were absent, every motion would proceed endlessly in single directions. what grew hotter would cont

e seasons of the year. two are opposite (summer and winter, and the other two are essentially the same (temperate, except that the direction of motion is reversed fi-om one to the other. that is, in spring the temperature goes from cool to warm, and in autumn it goes from warm to cool. the changing of the seasons is often thought of as circular motion. if it were circular it would look like this: yod however, the actual motion of the seasons and all other cycles is spiral since each element is separated by time from the one it replaces. the summer of one year appears the same as the summer of the previous year, but it is completely new, and built on the summer that preceded it. the four letters of the tetragrammaton can be represented by a standing wave, which is exactly balanced by a seco

me of god: the wave model is two-dimensional. in three dimensions the cycle of becom- ing would be shown by the double helix, which is two spirals progressing in oppo- site directions of rotation along a cylinder, one clockwise and the other counterclockwise. when one observes it from the side, the double helix looks exactly like the standing waves. the intersection points of the spirals mark the yod and the vau; the opposite peaks and valleys place the first he and second he, which alternate along the waves or spirals. the meaning of the balanced and opposite spirals is the mystery of the caduceus of hermes; it is the mechanism by which manifest things maintain them- selves. when the oscillations are disrupted there is loss of being. the manifest returns to the unmanifest. these spirals a

llations are disrupted there is loss of being. the manifest returns to the unmanifest. these spirals are the two serpents that twine around the life centers of the body, one ascending and the other descending. they can also be applied fruitfully to the ten apples on the tree of the sephiroth. perhaps an understanding of the four elements in a cycle can be gained through another metaphor. think of yod as the heat in the rays of the rising sun. these strike the surface of the water, the first he, and produce vapor, the vau. the water is the means by which the energy in the sunlight becomes the energy, or movement, in the vapor. the vapor rises into the air, then at dusk descends and touches the chill earth, the second he, where it is transformed into dew. as it returns to its original form i

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

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

ippa copied a faulty list, and did not understand the banners well enough to correct it. on the other hand, agrippa may have deliberately scrambled the sequence of the banners to avoid their profanation by the ignorant. notice that when the banners are grouped according to cardinal, mutable, and fixed motion, any letter column spells out the tetragrammaton in its elemental order if you begin with yod, read down, then jump to the top of the column: cardinal mutable fixed i-h-v-i3 i-h-a-v i-v-iti-h h-v-&i h-v-i-a h-fi-i-v v-fi-i-h v-fi- v-i-h-fi a-i-h-v a-i-v-h a-h-v-i these banners may be assigned to the elemental triangles of the zodiac in a sunwise direction. those that start with the hebrew letter yod are placed clockwise on the three fire signs, beginning with aries (ihva, then proceedi

iginal. the more usual practice of both golden dawn magicians and hebrew kabbalists is to place the banners in a linear sequence on the signs counterclockwise, beginning with aries (ih, then tau- rus (ih, then gemini (iv, and so on. however, in the opinion of the author, the link between the initial letters in the banners and the elements is too strong to ignore. all three banners that start with yod, the letter of fire, must be placed on fire signs. and so for the rest. it will be at once clear why it is so important to distinguish the first he in the divine name of god from the second he. they are the same letter, but their posi- tions in each banner give them different elemental associations. this distinction is even more vital when dealing with the twelve occult banners of tetragrammat

TYSON DONALD SOUL FLIGHT

s imaginary, not real. if you approach the woman to talk, she may invite you to her home for a feast in her dining hall. the ruling intelligence of this card is a hunter dressed in a lion skin who carried a crude club for his only weapon, which he uses to enforce the peace and order of the countryside. he is inarticulate but sometimes gives rough yet practical advice. ix the hermit hebrew letter: yod (hand) correspondence: virgo path: twentieth in a snowy, mountainous region, a bearded man in a long, gray robe that is like the habit of a monk beckons with a lantern raised in his hand. his back is humped with age. he leans with care on his walking staff so that his feet do not slip in the snow on the edge of the steep slope that extends below him. in spite of his age, he shows no signs of c

e names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yahweh. these names would be vibrated on the breath in a ritual way, and simultaneously visualized to float in hebrew letters of glowing white fire upon the corresponding sephirah of the tree. by vibrating a name upon the breath, the traveler aspired in his consciousness toward it. the "crossing rays" alluded to by mathers are the horizontal and diagonal paths on

in its shade and which cling to it, from the cause of all causes" 19. chesed to geburah hebrew letter: teth tarot trump: viii strength correspondence: leo "the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod tarot trump: ix the hermit correspondence: virgo "the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known" 21. chesed to netzach hebrew letter: kaph tarot trump: x the wheel of fortune correspondence: jupiter 236 soul flight "the twenty-fi

TYSON DONALD THE MAGICAL WORKBOOK

unds your entire gigantic form. sound the four hebrew letters of the name lhvh individually so that the resonance of your voice sets every part of your body vibrating in sympathetic response. the letters are vibrated with a regular rhythm, their sounds of equal duration and drawn out upon the breath. the vibration of the name empties most of the air from your lungs but does not leave you gasping "yod-heh-vav-heh" this resonant sound-force expands to fill your transparent golden aura and sets it vibrating in sympathy. the vibrations of your aura send the air issuing from between your lips outward in all directions, expanding at an exponential rate until the vibration ofyour voice fills the entire universe to its uttermost limits. feel with your astral awareness the entire universe humming w

s expressed by vibrating individual sounds based on the separate letters. to take as an example the hebrew letter k, equivalent to the english a, it is the difference between vibrating "aleph (the name of the letter) and "aaaah (the sound of the letter. if you wish to pronounce the four divine names of the quarters as they were vibrated by the members of the original golden dawn, express ihvh as "yod-hay- vahv-hay" adonai as "ah-doh-nye" eheieh as "eh-heh-yeh" and agla as "ahglah" try doing the exercise alternately with both forms for several days, and choose the form you prefer. keep your throat and mouth open when vibrating divine names or other words of power, and project the sound from your diaphragm so that your entire chest and nose vibrate. when projected properly, vibrated words ha

s your entire godlike form. pronounce the four hebrew letters of the name ihvh individually so that the resonance of your voice sets every part of your body vibrating in sympathetic response. the letters are vibrated with a regular rhythm, their sounds of equal duration and drawn out upon the breath. the vibration of the name empties most of the air from your lungs but does not leave you gasping "yod-heh-vav-heh" this resonant sound-force fills your transparent golden aura and sets it vibrating in sympathy. the vibrations of your aura send the air issuing from between your lips outward in all directions, expanding at an exponential rate until the vibration of your voice saturates the entire universe to its uttermost limits. feel with your astral awareness the entire universe humming with t

a great cross. vibrate the four latin letters i. n. r. i. with one breath and send the force of the sounds outward from your resonating aura to fill the universe. do not contract your aura "eye-en-are-eye" as you continue to sustain the sphere of your aura with your will, take a another deep breath, hold it four beats, and energize your heart-center. vibrate the names of the four hebrew letters: yod-nun-resh-yod (i, n= 1, r= 1, i. the vibrations are driven outward by your resonating aura to fill the universe "yod-nun-resh-yod" take another breath while maintaining your expanded aura, hold it four beats while energizing your heart-center, and vibrate the syllables of the words: the sign of osiris slain. the vibrations are driven outward in all directions by your aura "the sign of oh-si-ris

is a latin word meaning light; iao is a gnostic name of god that is probably related to yahweh. the latin letters i. n. r i. refer to the crucifurion of christ-they are the first letters of the words iesus nazarenus rex iudaeorum (jesus of nazareth, king of the jews, and are supposed to have been written on a placard affured to jesus by the romans at the time of his execution. the hebrew letters yod-nun-resh-yod are merely their transliterations. the enochian words exarp, hcoma, nanta, bitom appear on a small magic square used by the golden dawn in its version of enochian magic-a subject far too complex to describe here. in the golden dawn, harp is attributed to elemental air and the quarter of the east. hcoma is attributed to water and the west. nanta is attributed to earth and the north

entire gigantic form. pronounce the four hebrew letters of the name ihvh individually so that the resonant sound of your voice sets every part of your body vibrating in sympathetic response. the letters are vibrated with a regular rhythm, their sounds of equal duration and drawn out upon the breath. the vibration of the name empties most of the air from your lungs but does not leave you gasping "yod- he h-vav- heh" this resonant sound-force fills your transparent golden aura and sets it vibrating in sympathy. the vibrations of your aura send the air issuing from between your lips outward in all directions, expanding at an exponential rate until the vibration of your voice saturates the entire universe to its uttermost limits. feel with your astral awareness the entire universe humming wit

ai, 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 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 individual hebrew letters of the divine name invh, so that yo

ng 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 individual hebrew letters of the divine name invh, so that your heart-center transmits the sound to your expanded aura, and your aura conveys it outward to fill the universe "yod- he y-vav- hey" as you complete the vibration of the holy name ihvh, the whirling vortex of light surrounding your body turns a deep, rich yellow, the color of elemental air. breathe normally, contract your aura to its usual shape close to your skin, and reduce the size of your astral body until you are contained within the astral temple. 292 moving exercises lower your arms to your sides and

ng 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 individual hebrew letters of the divine name ihvh, so that your heart-center transmits the sound to your expanded aura, and your aura conveys it outward to fill the universe "yod- h ey-vav- h ey" evoking into the triangle 301 take several normal breaths and allow your aura to contract to its usual shape close to your skin. reduce the size of your astral body so that it once again is contained within the astral temple. keep your arms spread wide and your face elevated. begin to spin slowly counterclockwise on your body axis while speaking the following in a clear voice

of the south and o f the region of fire, and of all the spiritual creatures that dwell therein. descend from your throne in the sphere of netzach and fill this circle o f 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 o f the fire element in your name, by the supreme power and authority o f yod-heh-vav-heh upon which the universe is formed" when practicing the evocation of nichsa, king of elemental water and the undines, the following invocation to the divine ruler of the west, elohim tzabaoth, would be used. cc 1, invoke thee, elohim tzabaoth, lord o f the west and of the region o f water, and o f dl the spiritual creatures that dwell therein. descend from your throne in the sphere

TYSON DONALD THE POWER OF THE WORD

, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge that the true name is unspeakable. no scholar or mystic of modern times, regardless of depth of learning or profundity of intuition, can be sure that a particular way of sounding the four consonants ihvh is identical to the way used by the high priest in the history

three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephi

ha, vav, ha 52( 77,11,77,?1) ivd, hh, w, hh 72('7,191 '7,71) ivd, hi, viv, hi 63('7,1m1 '7,713) ivd, hi, vav, hi this garment is said to be twice the area necessary to cover the entire universe. after it was woven, it was folded in half back upon itself. the names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordi

as 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 childish stick man is extremely significant. not only is the ihvh the living pattern of the creator whereby the power of god may be released and harnessed, and the structure of the universe through which the world may b

four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand

picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of t

pure principles, which may conveniently be called sun, moon, and earth. four of the planets are based on pairs of these principles: venus (sun-earth, mars (earthsun; jupiter (moon-earth, and saturn (earth-moon. mercury is formed of all three, moon-sun-earth. it is highly instructive to compare the structure of the planets with the structure of tetragrammaton. the sun corresponds with the initial yod. the moon is the first he. mercury is the threefold aspect of the name, ihv, out of which the six directions of space are formed in sepher etzirah. there are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of earth, yet are not complete individu

tion either with itself or with one of the other three sets. there are thus sixteen distinct geomantic figures. expressed in the form of solid and broken lines rather than dots, these same sixteen figures form the fourth stage of the shao yung sequence. each, esoterically speaking, is based upon two letters of tetragrammaton. for example, the geomantic figure known as via (the way) is composed of yod plus yod: via (the way) understanding the name 29 this is an inherently active and willful symbol, because it is based upon two fiery yods. its traditional meaning reflects this forcefulness-via means street or road and, by extension, travel or a journey. it is neither a good nor an evil figure, since travel can bring either good or evil. where the traditional meanings of the geomantic figures

f the name was lost. it would perhaps be a hopeless task to attempt to restore the correct vibrations of all twelve banners of the name when there is so much doubt over just the first banner, ihvh. however, it is the custom in modern magic to vibrate names of power letter by individual letter. by this system, the first banner of tetragrammaton would not be sounded "yahveh" but would be vocalized "yod-hay-vav-hay" this has the advantage of producing four distinct sounds for each banner, echoing the fourfold nature of the name. since it may sometimes be desirable to distinguish between the first and second h in vibrating the banners, it is possible to vary their pronunciation slightly so that the first h is vibrated "he" and the second h is vibrated "hay" using this system, which i present h

nce it may sometimes be desirable to distinguish between the first and second h in vibrating the banners, it is possible to vary their pronunciation slightly so that the first h is vibrated "he" and the second h is vibrated "hay" using this system, which i present here for the first time because of its practical utility in ritual magic, the overt banner of scorpio, hhiv, would be vibrated "he-hay-yod-vav" whereas the occult banner of scorpio, hhiv, would be vibrated "hay-he-yod-vav" this vocalization of a name letter by letter is not as unusual as might first appear. the language called enochian, which was received psychically from spirits by the elizabethan philosopher john dee and his seer, the alchemist edward kelley, is almost unpronounceable unless it is voiced letter by letter. when

WAITE ASPECTS OF MASONIC SYMBOLISM

econd temple and the return of israel into their own land, they went back empty of all, recollection in this respect. the divine name i am putting things in a summary fashion that are scattered up and down the vast text with which i am dealing- that is to say, sepher ha zohar, the book of splendor. the word to which reference is made is the divine name out of the consonants of which, he, vau, he, yod, we have formed jehovah, or more accurately yahve. when israel fell into a state which is termed impenitence it is said in the zoharic symbolism that the vau and the he final were separated. the name was dismembered, and this is the first sense of loss which is registered concerning it. the second is that it has no proper vowel points, those of the name elohim being substituted, or alternative

WESTERN MANDALAS OF TRANSFORMATION SR AL

green red red-orange orange yellow-orange yellow yellow-green violet green blue blue-green blue indigo red violet violet-red orange red indigo attributions of the hebrew letters sign, planet letter tarot# air mercury moon venus aries taurus gemini cancer leo virgo jupiter libra water scorpio sagittarius capricorn mars aquarius pisces sun fire saturn aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tau figure 2-b 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 element air air, earth water earth, air fire earth air water fire earth fire, water air water water fire earth fire, water air water fire fire earth, air hebrew letters in this chart with the ones in figure 2-a to find the correct correspondences between the letters

ern technique wherein the image or visual representation is another method of communicating to an entity whose word or name we are calling upon verbally and mentally, similar to the yantra/mantra concept in the east. we could color it according to the letter associations just mentioned, that is, make the first part of the line blue (g, gimel; then yellow (b, beth; orange (r, resh; yellowgreen (i, yod; yellow or golden (a, aleph; and emerald green (l, lamed. once again, you should understand that if you decide to use this name, it is not the same entity as the archangel gabriel, only the same name (not everyone named john is the same person) one could then proceed to find the tones connected to the various letters in the name (see th chart in figure 2-e) and compose a little personalized ma

powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it is literally infused into one's body cells through inhalation. there are many variations on these themes that can be utilized by figure 2-e note: the most important incenses, qabalistically, are in bold type. letter a-aleph b-beth g-gimel d-daleth e, h-heh v,w-vav z-zain ch-cheth t-teth i, j, y-yod k, c-kaph l-lamed m-mem n-nun s-samech o-ayin p, f-peh tz, ts-tzaddi q-qoph r-resh sh-shin t, th-tau hebrew letters and corresponding incenses and tones incense adamant, acacia, galbanum, lavender, gum arabic, sage fenugreek, horehound, mastic, storax camphor, aloes, jasmine, pennyroyal myrtle, sandlewood, rose dragon's blood, geranium, tiger lily borage, mallow, periwinkle, storax orchid, wor

long or as long as the earth itself, and it will still contain an infinite number of points. this is because a point is a "distinct entity" in physics. the symbol of a dot within a circle connotes the center of infinity, but also the first cause; in alchemy, the prima materia. although it is not employed as a means of contacting planetary energy, it can be represented by the letter aleph (one) or yod (which is the starting point of all of the hebrew letters) and incorporated into any talisman for the purpose of including energy which represents initiation, inception, opening, unity, activity, and will. 2. two symbolizes the initial impulse to create resulting in a binary relationship. two ones represent duplication. one is active, two is passive. it is duality, the one having extended itse

a mirror, or drawn upside down or sideways. some are given in a design that does not incorporate the full name, but rather some condensed version, leaving out certain hebrew letters (which means the numerical equivalent would no longer be the same as the number of the kamea. many of the problems of the sigils given in agrippa's original designs stem from exchanging or combining the aleph and the yod, a fairly common cryptographic device used at the time. agrippa was concerned with the magician's responsibility to conceal his magical experiments, especially in regard to ceremonial magic. it makes sense to believe that he would not publish all the occult secrets of the period, when codes of secrecy were so strict; rather, he would only provide hints concealed in his glyphs and magical incan

e have examined here. even though saturn limits, it must be remembered that binah is the powerful creative force on the tree that brings all things into formation. in godwin's cabalistic encyclopedia (an excellent gematria resource book that is a must for the serious student of kameas, the word mah also means the secret name of the world of formation; and the tetragrammaton ihvh when spelled out, yod-ha-vav-ha (which also equals forty-five, is said to be the spelling of the divine name in yetzirah, or the world of formation. if all the letters are connected in a sigil, it looks like figure 5-k. since it thus creates an enclosed geometric form, one could then color it and even make a flashing color tablet, as we did with the example of graphiel in chapter four (see figure 5-l. figures 5-m a

hame: abundance, multitude, themselves root: universalized life, vital power of the universe 45: amd, ahmad: to appraise, value, estimate 45: zbvl, zebul: habitation, dwelling place 45: zzal, zazel: the spirit of saturn 45: mad, meode: strength, force, might 45: mh, mah: what? why; secret nature of yetzirah. root: female generation, root of all nourishment, passive and creative 45: ivd-ha-vav-ha, yod-heh-vav-heh: spelling of ihvh in yetzirah, world of formation 45: ylh, yelah: 44th name of shem hamphorash, associated with the 2nd quinance of pisces 45: hvld: begat chapter 6. the kamea of chesed/jupiter the magical numbers connected to the jupiter kamea are four, sixteen, thirty-four, and 136. we have noted in previous correspondence charts that four is connected to justice, reciprocity, go

arlier, refers to the joining of this life-force with the blood of humanity, since dam in hebrew means blood. furthermore, aleph points to the inherent unity of god. we see this mystery hidden in the god-names of the genesis text, because aleph, which means one, is the fifteenth letter of genesis, and the divine name, jah, has a value of fifteen. it is also the twenty-sixth letter of genesis, and yod- heh-vav-heh has a value of twenty-six; it is the thirty-first letter, which is the value of the god-name al; and it is the eighty-sixth letter, which is the value of the name elohim. the sigil of tiriel, the intelligence of mercury, is given in figure 10-e. this angelic name means encompassed about by god and reminds us of paul's quote "in him we move and breath and have our being" it is a be

erence here to adeptship, or the development of full discipleship in the figure 11-n figure 11-o figure 11 p: agrippa's kamea with theosophic extension figure 11-q "i will meet gabriel" knowledge of the sacred sciences. adeptship is represented by the ninth tarot key, the hermit (see figure 11-m, who acts as the hand of god. to yesod, as we will see in the next chapter, are attributed the letters yod and shin, according to knorr rosenroth. yod is contained in the word yesod as well: yvd (ysvd. when combined with the shin, it forms a root which means "of being" or "appearing like" and by its contraction come all ideas of "reality or substantiality" according to d'olivet (1921, p. 368) the number 3321 is equal to the phrase "on earth as it is in heaven" in greek, which, like the great hermet

d upon some of them (the two-letter combinations) in other chapters. these particular pairs, however, hold some very special secrets, because in essence, they mimic the sephiroth. kether: chokmah: binah: daath: chesed: geburah: tiphareth: netzach: hod: yesod: malkuth: aleph and lamed beth and mem gimel and nun daleth and samekh heh and ayin vav and peh zain and tzaddi cheth and qoph teth and resh yod and shin kaph and tau (value, 31 (value, 42 (value, 53 (value, 64 (value, 75 (value, 86 (value, 97 (value, 108 (value, 209 (value, 310 (value, 420) al bm gn ds ho vp ztz chq tr ysh kth in other words, aleph (and its complement, lamed) equals kether, beth (and its complement, mem) equals chokmah, etc. those familiar with the technique of linking a sephira with the first ten number-letters will

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ters are also added. table of greek and hebrew letters hebrew letter greek letter english equivalent numerical value aleph alpha a 1 beth beta b 2 gimel gamma g 3 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott hebrew letter greek letter english equivalent numerical value daleth delta d 4 heh epsilon h 5 vav episemon u or v 6 zain zeta z 7 cheth eta ch 8 teth theta th 9 yod iota y or i or j 10 kaph kappa k 20 lamed lambda l 30 mem mu m 40 nun nu n 50 samekh xi s 60 ayin omicron o 70 peh pi p 80 tzaddi koppa tz 90 qoph rho q 100 resh sigma r 200 shin tau sh 300 tau upsilon t 400 final kaph phi k 500 final mem chi m 600 final nun psi n 700 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott hebrew letter greek letter english equivalent numeri

15, on the occasion of the conception of isaac, ytzchq or yshchq, from the root shchq or tzchq, laugh, when sarah was 90 and abraham 100 years old. this was on the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof. now here we have the addition of an h or 5, the essentially female letter, to the name of abraham, and a conversion of a yod into he, y into h, in the case of sarah; and then their sterility is destroyed. some learned men consider abraham to be a conversion of brahma, the hindu deity. the name splits up curiously. ab is father, br is son, am is like om or aum, a deific name of power. rm meant, he is lifted up. blavatsky remarks that abraham and saturn were identical in astro-symbology. the father of the pharisees wa

the roman empire: romulus, b.c. 753, camillus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the third turns the carcass to dust. see purchas, the pilgrimage, 1613. a letter from yod within an equilateral triangle was a symbol of the ineffable name jehovah and was so used by the jews. the moderns have pointed out that this form suggests the idea that they knew something of a triune god. other monograms of jehovah were also triple; thus 3 rays and the shin, and three yods in a triangle. under the number 3 also we may in passing mention the royal arch sign, the triple tau, t

l forms of the cross, maltese, greek, passional, st. andrew s and the fylfot cross the swastika. hermetic philosophy teaches how to view the last as composed from a magic square of 5, giving 25 squares, of which the fylfot takes 17, referring to the sun, signs and elements. there is a quaint hebrew association between the name tetragrammaton, ihvh, the god name, and man formed in his image for if yod, heh, vav, heh be drawn one over the other, the yod will look numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott like the head above, the heh will look like the two arms, the vav will be upright body, and the final heh will show two legs. it is stated in some ancient persian works that 4 bright stars were placed as guardians at the 4 cardinal points. at the beginning of

d antares, the heart of scorpio, were as the equinoctial points, and regulus, the heart of leo, and fomalhaut, the eye of the southern fish, were near the solstitial points. this was 5003 years ago. the pack of common playing cards has 4 suits; of diamonds, hearts, clubs and spades. the old tarot or tarocchi cards had 4 suits, wands, cups, swords and pentacles. occult science relates these to the yod, heh, vav, heh of the tetragrammaton. the tarot pack has also 4 court cards, cavalier, king, queen and violet or knave. also called knight, king, queen and princess by some mystics. 59. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter nine the pentad, five, 5. rom the nicomachean extracts, we derive our knowledge of the pythagorean doctrine of the number five

as the chaldeans, etruscans, mamertines, romans etc. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in scandinavia, the great odin had 12 names- personified attributes. the kabalists esteem the 12 permutations of the tetragrammaton and are as follows: table of 111222 permutatiiions of iiihvh 12 permutations of tetragrammaton letter arrangements with full spelling ihvh yod, heh, vav, heh vhih vav, heh, yod, heh hihv heh, yod, heh, vav hvhi heh,vav,heh,yod ihhv yod, heh, heh, vav ivhh yod, vav, heh, heh hvih heh, vav, yod, heh vihh vav, yod, heh, heh hhvi heh, heh, vav, yod hhiv heh, heh, yod, vav hivh heh, yod, vav, heh vhhi vav, heh, heh, yod the talmuds say- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott no deceased person is at hea

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

sness of the ten emanations, the world of unity (olam ha-yihud, alma de-yihuda).146 the time of the immeasurable is measured, more specifically, by the lower seven gradations comprising the attributes of day and night, tif eret and malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and masculine aspects of the divine androgyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages

iven to him to unite with it and to draw it close to the holy, for i and my name are one [ana u-shemi had hu. therefore do not come at any moment to the shrine. if you want to know by means of what he should enter through this [be-zo t. through this aaron shall enter into the shrine [be-zo t yavo aharon el ha-qodesh (lev 16:3, this zo t is the moment [et] that is attached to my name, through this yod, which is inscribed in my name, you will enter the shrine. it has been taught: r. yose said, it is written, he has made everything beautiful in its moment [et ha-kol asah yafeh ve-itto (eccles 3:11. this word was established by the holy flame [simeon ben yohai, and thus it is, as it has been taught, he has made everything beautiful in his moment [et ha-kol asah yafeh ve-itto, and thus it is ve

khinah, the feminine potency of the divine. the matter of gender construction, however, is more complex than meets the eye. let us recall the following comment: if you want to know by means of what he should enter through this [be-zo t. through this aaron shall enter into the shrine [be-zo t yavo aharon el ha-qodesh (lev 16:3, this zo t is the moment [et] that is attached to my name; through this yod, which is inscribed in my name, you will enter the shrine. the intent of this passage is to relate that the ascription of the temporal category et to the feminine is dependent on her receiving the seminal e ux of divine energy from the supernal sefirot, which are fashioned imaginally as male.257 the point is enunciated in the following comment by david ben yehudah he-hasid: this is [the import

incumbent that an individual s garment be white in every moment. in the zoharic passage cited earlier, the gender transformation of this process is brought into sharper relief. shekhinah assumes the posture of the moment (et) when she receives from and is thereby incorporated into the male. the transposition is alluded to in the claim that the word zo t, the feminine demonstrative pronoun, is the yod that is inscribed in the divine name. the reference obviously is to the first letter of the tetragrammaton, which is yod, more specifically in this context to the yod that is the letter/sign of circumcision; through that letter, shekhinah is attached to the name. to appreciate the full import of this claim, it is necessary to recall that zoharic homilists, like other kabbalists of their time

tarah, with the corona of the phallus, ateret berit. as i have discussed this symbolism in several separate studies, i will not dwell on the point here, except to emphasize the particular relevance of this transposition to understanding the nexus of time and prayer. the et, which initially was identified as the female aspect, the matrona, in the end is assimilated into part of the male organ, the yod, which is also inscribed in the name. by what means does the priest enter the shrine? through zo t, which is the yod, the sign of circumcision. with this we reach the point of perfect symmetry in the homiletical rhetoric exhibited by the zoharic author: nadab and abihu cohabited with gentile women and thereby placed the sign of the covenant in an unworthy place. from this transgression the hig

circumcision. with this we reach the point of perfect symmetry in the homiletical rhetoric exhibited by the zoharic author: nadab and abihu cohabited with gentile women and thereby placed the sign of the covenant in an unworthy place. from this transgression the high priest learns that he can only go into the shrine through the potency of zo t, the letter of the name inscripted on the flesh, the yod, the feminine dimension of the phallic potency, identified as ateret berit.259 exposure of the corona facilitates access to the sacred space in the sacred moment at hand, be-zo t yavo aharon el ha-qodesh, for the site of the covenantal incision is the ontic root of time in its alternating phases of night and day. in this manner, the erotic ecstasy of the instant, whose incisive cut tears the f

tencies. in the boundlessness of ein sof, there is no autonomous female that stands over and against the male; on the contrary, the potentiality for femininity is contained fully in the male; to be even more specific, it is located ontically in the corona of the phallus (ateret berit),269 not the phallus of the genital area but the phallic potency situated in the head, sometimes identified as the yod in the brain that corresponds to the yod inscribed on the circumcised phallus.270 thus far there is nothing exceptional about dov baer s teaching. the innovative element surfaces in his explication of this motif in terms of time and eternity. the aforementioned eschatological teaching is part of a lengthy account of judaism s monotheistic declaration, shema yisra el yhwh elohenu yhwh ehad, hea

open your mouth when you men- 140 chapter four tion alef, so too thought [mahshavah [is opened] when you contemplate without end or limit [hoshev le-ein sof we-takhlit. from alef all the letters emerge, and thus you see that it is their beginning [she-hi bi-tehilatan, and it says, the lord is at their head [wa-yhwh be-ro sham (micah 2:13. it has been established with respect to every name written yod he waw he, that the holy one, blessed be he, is unified and sanctified in holiness [meyuhad ha-qadosh barukh hu mequddash ba-qodesh. what is in holiness? in the holy palace [be-heikhal qodesh. where is the holy palace? i would say in thought and that is alef, as it is written, lord, i heard your teaching, i was in awe. 18 in this passage, much is disclosed about the meditational discipline cul

sh),22 and is linked to the tetragrammaton, an association based exegetically on the expression the lord is at their head (wa-yhwh be-ro sham, that is, yhwh, the name that is at the head in the beginning is alef, which is the first of all letters (ro sh le-khol ha-otiyyot. in later kabbalistic literature, the identification of alef and yhwh is explained by decomposing the orthography of alef into yod on top and yod on bottom connected by waw in the middle.23 the numerical value of yod, yod, and waw is twenty-six (10+ 10+ 6, which is the sum of yhwh (10+ 5+ 6+ 5. i think it unlikely that the author of this text assumes this numerology. i mention it, however, because the principle expressed by this numerological equivalence, the interchangeability of alef and yhwh, is the secret that is bein

ine. this, i surmise, should be identified as the phallus, or more precisely, the circumcised phallus, which 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 so

WORKING CEPHALOEDIUM VERSION 1

the working afar off, full utterly of des ire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-yod weh note: s ic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 th

equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the m

the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and le aping and extension of the phallus; yod is the spermatoon, the solitary boy her mes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes thro ugh corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and pr ophesying the vau that follows it, end

d eclared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fort ress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the bea

rippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately

WORKING CEPHALOEDIUM VERSION 2

eld the working afar off, full utterly of desire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod weh note: sic, probably should be aleph-lamed-hay, 36, the square of 6 and the sum of the first eight numbers, etc, etc. now aleph is the letter of hadith as hay of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that

rd equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the mur

of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and leaping and extension of the phallus; yod is the spermatoon, the solitary boy hermes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes through corruption, the semen or fluid vehicle of the spirit, the elixir of magick, the blood, wine, and poison in the chalice. and yod repeating that god, and prophesying the vau that follows it, ends w

orus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast

rippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ore time. and lastly, the judgement of the universe through fire, when the end of the ages shall be. therefore it is that the numbering of the angels followeth this order of: shin is fire. tau is earth. mem is water. aleph is air. the above is the correct order and not the order of the attribution of the elements to tetragrammaton" the order of the elements to the four-lettered tetragrammaton is: yod is fire, heh is water, vau is air, and heh is earth. we also find in "the concourse of the forces" the following "wow thou shalt observe in the book of the concourse of the forces that unto each of the 4 tablets of the elements is there a sign annexed; i.e, unto the tablet of air a symbol of a t having four yods above it" 4 [this sign is shown in figure 11 "unto the tablet of water being a cro

uth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity name yod he vau he imagining that your voice carries forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the f

. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis the destroyer the destructive force of nature that represents winter "r" is sol

of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis the destroyer the destructive force of nature that represents winter "r" is sol and relates to summer. the final "i" is osiris slain and risen, and relates to autumn and all of its characteristics. by uttering this initial keyword, the invoker of this force calls forth and links the power of the sun into his aura. yod nun resh yod! virgo, isis, mighty mother! sol, osiris, slain and risen! isis, apophis, osiris! i-a-o! the letters iao compose a synthetic name relating to the sun entering virgo and the introduction of the air element, which in itself represents spirit or unification with the part of the kabbalistic soul called the ruach or "breath" the sign of orisis slain! this represents the forces of the e

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

to this law if it is to be effectual. that is why the l.v.x. signs and invocation of the d.w.b. is so remarkable in its results. it is an epitome of the redemption. just consider it in detail and you will realize this. we begin by intoning the letters i.n.r.i. we recall the varied significance attributed to these letters jesus nazarenus rex judicorum. it is, of course, a form of the 4-fold name (yod he vau he, but its essential significance is not creative but redemptive. the sun in virgo accomplishing the transmutation of scorpio. the virgin mother treading on the head of the serpent that the father may be born anew in the son. it is the key to the whole rosicrucian philosophy, the redemtion of matter, transforming the human into the divine. the blending of the dew and fire in purificati

worthy to sit with the gods, and that which you drink of is real elixer, the elixer of the spirit of life. then the second adept says "behold the image of the justified one, crucified on the cross of the infernal rivers of death" and the third adept shows deific antithesis: the exaltation into the divine. then the chief adept says again "i am the first and the last (the adept and the tau and the yod and the heh(f) of the sacred name "i am he that liveth but was dead, and behold i am alive for evermore, amen; that is using the name of the egyptian deity amon (or amen, who represents the ideal god force "and i hold the keys of death and of hell (because if you stand on malkuth and keep your touch with the gods, you hold the keys of that which is below) but the lower self all this time has a

by way of agreement. the lvx signs given by the postulant are of course sign of his agreement to this. the four bells are sounded. these relate to the numerical value of the door to the vault (daleth, which is the path through the vault and to the sphere of geburah. obligation the obligation here is fivefold, representing the five points of the pentagram. one is for each letter of the holy name (yod, heh, shin, vau, heh= 10+ 5+ 300+ 6+ 5= 326, which equates to "vision or revelation" showing that the unrevealed will now be revealed. this reduces further to 11; the 11th trump being lamed, the pathway to geburah and the 6=5 grade. the postulant is then censed in the form of a pentagram, an archetypal geometric pattern symbolizing the oath he has just taken. second point the chief adept gives

silence (he who sees in the great silence, the dawning truth) the four cords: amber: declares the mystery of souls yet unborn. purple: the mystery of incarnation. black: mystery of death. silver: mystery of eternal life. path tette gives power of utterance. it is the vibrating path. osiris: right forefinger on lip: i will keep silence within. completes 0=0 sign: i will keep silence, without. path yod: the word in the course of formulation, or expression. kaph: the uttered word. sign of virgo: signifies divine inspiration in activity. union of tiphareth and chesed. central thought: unifying human with the divine. each form is dissolved into something better. humanity becomes divine man. order is a path to this union. note: mantric formula of the hexagram ritual; affirmation of unity: use it

holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hierophant, expounder of the lesser mysteries in the order of the/ your stat

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