Road to the Sun, File 2 of 2. Copyright (c) Bill Heidrick (415) 454-5176 P.O.Box 430 Fairf

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Road to the Sun, File 2 of 2. Copyright (c) Bill Heidrick (415) 454-5176 P.O.Box 430 Fairfax, CA 94978 Needs revision and proofreading by author. ****************************************************************************** The Road to the Sun: A Record of Self Initiation to Tipheret by Bill Heidrick (part II --- disk 2) ************************************************************************ During the time of BP and GP I formulated my theory of initiation on the Tree of Life. At first this theory came as an extemporaneous lecture to my small class on ritual magick. I made a recording of this lecture on tape and later transcribed it into manuscript. After some editing, I printed and published a hundred copies of this paper. This became the token of initiation into Hod. In the several months that followed the writing of this paper, I slowly gained strength in the eighth Sephira of the Tree of Life. When I carried copies of it to bookstores on both the West and East coasts, I came gradually into possession of the powers of Hod. Finally I received my name in that Sephira and initiation to Hod was complete. The paper titled "The Thirty-Two Emanations and the Path of Initiation" began in Malkut. It formulated itself in my consciousness in Yesod. It was written and published on the 31st and 30th paths from Malkut and Yesod to Hod. When it entered the minds of enough people, I became initiated into Hod. Many contacts came as a result of this paper. One person wrote a letter from Nigeria asking advice on a matter related to the Tree. I responded. Other people came to visit and to share in the work. In the second printing of this paper, I described work in progress and issued an invitation to those who might wish to join us. Several have taken advantage of this invitation and all of us are richer by the increase of this informal brotherhood. Here is the paper. I have done little more than add a few diagrams and correct a few minor errors. It is substantially as it was: "THE THIRTY-TWO EMANATIONS AND THE PATH OF INITIATION." by Bill Heidrick This presentation deals with the 32 paths or categories of the Tree of Life. The diagram found here illustrates each of these 32 paths. This diagram should be consulted by the reader to facilitate understanding of this material. The first ten numbers (1-10) refer to the ten Sephiroth and are illustrated as circles on the diagram. The remaining twenty-two numbers (11-32) are illustrated as lines connecting the circles. The Tree of Life represents the creation of the World by a ten stage process. It is difficult to understand this theory of creation until the Tree has been traveled in reverse by the mind, from the bottom to the top and from 10 to 1. The number 1 represents the Mind of god. The number 10 represents the starting place of human consciousness. The human mind must rise to union with the Divine. The Mind of God creates by descending on the "Path of the Lightning Bolt." The numbers 1-10 are levels of consciousness, resting places between the very spiritual (1) and the very material (10). The numbers 11-32 are practical modes of learning whereby the levels 1-10 are (FIGURE #21: Full page illustration of the Tree of Life goes here. The Sephiroth are circles with only the numbers 1 to 10 inside them. The Kricher paths are drawn in, connecting the Sephiroth with simple lines. Only the numbers 11 to 32 are placed on the paths. Curved around the outer top of each Sephira is the name of the Sephira in Hebrew, while curved around the outer bottom of each is the English translation.) reached. The numbers 11-32 form a secondary system that is used to explain and to study the primary system, 1-10. Sometimes a number Zero is included in this system. This is a very difficult concept to work with, but it signifies that which lies behind the entire Tree of 1-32 paths. Zero may be represented by a black background behind the Tree of Life. Zero is the unformed state from which everything emerges (Traditional Qabalah calls this "Mezla", although the term has often been miss-applied by modern writers). Even the human concept of the Mind of God, the number 1, emerges from the Zero. The Tree of Life is a cosmology, not a physical one, but a mental one. It is a map and a life history of an illuminated mind. This method of studying the Tree is called the Path of Initiation. It forms a plan for the initiations used by a number of Occult societies. To attain levels or grades in such societies or orders, a member must pass through ceremonies. These ceremonies are designed to raise the mind of the initiated person to the level of consciousness on the Tree of Life that corresponds to the particular Grade or Degree that the member is entering. Decorations, speeches and actions are combined to match the correspondences of some one or more of the 32 paths of the Tree of Life. The presentation made in this paper follows the 32 paths as they appear in the mind, not as they might be expressed in ceremony. MALKUT, PATH 10. * (FIGURE #22: Circle with "MALKUT" at the 10 top inside, "10" in the center and "Physical consciousness" in the lower half) Malkut is the number 10 on the Tree of Life. This is the level of physical awareness, of the senses. Consciousness here is limited to more or less direct perception of touch, taste, smell, etc. This is the level of physical existence. The physical body belongs to Malkut. Even the thoughts in the brain belong to Malkut in so far as they are electrical impulses. Only the physical basis of thinking belongs uniquely to Malkut. The thinking processes themselves belong to higher states of consciousness. PATH 32, MALKUT TO YESOD. * PATH 9, YESOD. 32 [FIGURE # 23: Two circles, one above the other and (10-9) connected by a vertical line. The lower circle is # 10 Malkut, as last described. The upper circle 9 has inside: "YESOD" "9" "Dream consciousness". The vertical line is marked as: "Path 32, the path of Taw. -------- As each element of the Tree is discussed, another segment or circle will be added during the remainder of this process, the descriptions of the figures will be limited to the additions] Path 32 rises up from Malkut (10) to Yesod (9). Nine represent fantasy consciousness. Here the mind no longer simply perceives things; it is involved in its perceptions. Path 32 is a transition in consciousness from the sense mind to the dream mind. The level of dream consciousness is the so-called "Astral" plane. When people say that they can see things on the Astral plane, they are saying that they can pass from the sense level of consciousness to the dream level without falling asleep in the usual fashion. Path 32 connects two version of the same thing. In number 10 nature is more or less directly perceived through the physical body and the physical senses. In number 9 those perceptions have been assembled by the unconscious mind into a moving pattern which the self-conscious mind experiences as a dream or as a reverie. The Tarot card of path 32 is the World. The picture on this card shows awareness of the motion of the Universe as a dance seen in a dream. HOD, PATH 8. * PATH 31, MALKUT TO HOD. 8 PATH 30, YESOD TO HOD. 31 (10-8) [FIGURE #24: Sephiroth 10, 9 and 8 30 Paths 32, 31, 30. ---just add 8 (Hod, Rational consciousness (9-8) and paths 30 and 31 to the previous diagram] In the next stage, we travel to Hod, number 8, by path number 31 from 10 and by path number 30 from 9. Path 32 was a transition from physical awareness to dream awareness. Paths 31 and 30 involve the reasoning process. Subconsciousness was involved in path 32. When a person employs reason to study his senses, he is traveling the 31st path to number 8. The corresponding Tarot is the card of Judgment. Path 30 is the use of reason to obtain an understanding of dreams. The Sun of Tarot casts its light upon the dream. Both paths 31 and 30 involve reason; they are different only in that reasoning processes applied to isolated sense perception differ in some ways from reasoning processes applied to more or less connected dream or daydream. NETZACH, PATH 7. * 7 On the opposite side of the Tree of Life we have Netzach, number 7. Netzach is the result of emotional reaction to the sense world (10) and the dream world (9), just as Hod is a rational reaction to those same two levels of consciousness. Netzach and Hod counterbalance each other. The Weaknesses and Strengths of the one are offset by the Strengths and Weaknesses of the other. PATH 29, MALKUT TO NETZACH. * PATH 28, YESOD TO NETZACH. 29 In path 29, from 10 to 7, emotional reaction to the senses (10-7) leads the mind to an emotional understanding and acceptance of that which is sensed. In path 28, 9 to 7, a similar emotional 28 reaction to dream and revere leads to the same level of consciousness. Path 29 corresponds to the Moon in Tarot, a card (9-7) of deep emotional stirrings. Path 28 corresponds to the Star, a card of meditation. (FIGURE # 25: To the previous figure, add paths 27, 28, 29 and Netzach, Sephira 7, "Emotional consciousness". The entire figure now includes 27-32 and 7-10.) PATH 27, HOD TO NETZACH. * SUMMARY OF PATHS 10, 9, 8, & 7. 27 Up to this point, these four Sephiroth (10-7) and five (8-7) paths (32-28) form an almost complete group of interlocked states of consciousness. There is only one more "path" that is SUM: needed to finish this pattern. Path 27 connects Hod (8) to Netzach (7). This path connects the world-view or philosophy 10 - 7. of life obtained by the first practices of reason with the world-view obtained by emotional reaction. Path 27 is associated with the Tarot card of the Tower struck by lightning. This Tarot card shows that a mind built up on reason from nature cannot withstand the intensity of emotions developed from the same source. The numbers 7 and 8 represent two opposite types of understanding, two opposite levels of awareness. The simply logical mind explodes when it goes into emotional awareness. The simply emotional mind falls apart when it descends to the level of reasoning. This confrontation between simple reason and simple emotion produces a considerable amount of pain. In Hod a person tries to pull his environment into a neat and simple structure. In Netzach a person tries to feel for and within his environment. Hod uses constraint and will. Netzach implies acceptance and love. Because the Hod and Netzach (8 and 7) levels of consciousness are usually poorly developed, they are often seen to be in conflict. The Tower Trump dramatizes a battle between the rational mind and the loving soul. When the 27th path is painful, the pain many be likened to sexual orgasm in one who thinks sex is evil. When Hod and Netzach are in harmony, path 27 is intensely pleasureful, just as the free union of two lovers is intensely pleasureful. In another system of correspondences, Malkut is the element Earth (10), Yesod is Air (9), Hod is Water (8) and Netzach is Fire (7). Path 27 is water and fire exploding together. Yesod is a balance in an airy dream and Malkut is a balance in earthly sensation. With path 27, the group of the first four Sephiroth is complete. This group of the numbers 10-7 forms a triangle with a center on the Tree of Life diagram. That is a symmetrical thing, a regular pattern. When one finds symmetry on a diagram like this, one finds something basic to what the diagram represents. A symmetrical diagram gives information through its symmetry. Ordinary consciousness rarely goes far beyond the levels already described. Higher levels are reached in states of expanded or evolved consciousness. To get some other ideas about the material just introduced, consider this: Sephiroth 10-7 are the area of magick. This is magick that is directed toward dominating the physical environment. The levels of consciousness higher up the Tree are not directly involved in this kind of magick. This type of magical work requires direct, physical, sexual energy. That sexual energy is mostly found in the dream world (9). Emotions bring the energy out in one sense (7). Reason brings the energy out in another sense (8). Hod is also associated with the god Mercury, the god of Magick, Writing and Knowledge concerning hidden or "Occult" matters. Netzach is associated with the goddess Venus, the goddess of Love, Art and Physical Beauty. Yesod is associated with Moon goddesses generally; Selene, Hecate, Diana, Lilith and so on. The lover who comes to men in dreams is the goddess of the Moon. Lunar gods like Adonis, Attis, Virbius, Sammael and others appear in the sexual dreams of women. Many of these lunar gods and goddesses are also associated with the Sun, thereby representing a more lofty version of the same deity. This is not often the case with Lilith and Sammael --- these are usually considered demons. In a lodge where initiations are based upon the parts of the Tree of Life, initiation to the level of Hod is often supposed to confer the power to work practical magic. A person who has been initiated into Netzach is supposed to be able to work natural magick, magick which works through nature instead of against the usual natural order. One reason that practical magick is often said to be dangerous and "black" or "evil" is simply that such magick represents a state of mental imbalance on the side of the logical mental processes. Hod (8) consciousness is a one sided thing. Netzach balances and perfects Hod. either alone is bad. Hod alone is the reasoning mind without feelings. Netzach alone is emotion without reason. In either extreme one finds very disturbed individuals. Higher levels (6-4) can lead to control over the lower reason and the lesser emotions. That control is the sort of thing people refer to under the names of "white magick", "religion", etc. Such controls result when the consciousness extends itself to higher levels and remains in contact with the lower levels. PATH 27 COMPLETED. * INTRODUCTION TO PATHS 6, 5 & 4. INTRO. The next group of levels of consciousness in the Tree of 6 - 4. Life theory involves the numbers 6, 5 and 4. These are called Tipheret, Geburah and Chesed or Gedulah. Tipheret translates as "Beauty", Geburah as "Force", Chesed as "Mercy". There are many alternate titles for the numbers from 10 to 1. The names assigned to 7 and 8 generally carry less significance than those assigned to 6-4. Hod means "Glory". Netzach means "Victory through Endurance". The alternate title for Chesed, Gedulah, means "Greatness". The numbers 6, 5 and 4 are a more abstract version of the numbers 9, 8 and 7. The former group represents more advanced and loftier states of consciousness than the latter. The numbers 10 through 7 are raised and purified to attain the numbers 6 through 4. Just as there are three (9, 8 & 7) that are drawn from the Earth (10), there are three (6, 5 & 4) that are drawn from the lower four (10 to 7). Before anything can be securely attained in the part of the diagram which includes 6-4, the levels 10-7 must be placed in harmony. Path 27 must cease to be a path of pain. The relieving of the pain of that path comes by successive approximation, by trial and error. A person rises up in consciousness to the 8th level and to the 7th level. Reason meets emotion on the 27th path. They collide and fall back. Terror accompanies the failure of reason as the structure of the mind topples like a house of cards. That terror arises partly from fear of insanity. The pain on the side of emotion is of intense loss. Eight is closer to the material. Seven includes a portion of faith in the basic goodness of things. The failure of reason is generally more painful than the failure of emotion. In the explosion of the 27th path, both reason and emotion fall as one. After the failure of the world views of Hod and Netzach, of 8 and 7, the original process repeats. Both the 7th and 8th consciousness levels must be built up again from Yesod (9) and from Malkut (10). The new 7 and the new 8 collide in 27 again. They fall again. They rise again. This continues until they both meet and join. In time the reasoning world view is such that it doesn't rule out the emotions. The emotional world view is such that it doesn't rule out reasoning. This is the state of the balanced person. This is the person who is in control of his life. In practice the explosions on the 27th path are mostly minor and the rational and emotional levels of consciousness take turns dominating the mind. In the final state of balanced reason and emotion, the emotions establish a pattern of desires, hopes and beliefs that are all more or less capable of being reconciled by reason while the reasoning mind establishes a repertoire of means for obtaining major goals without excessive frustration of secondary desires. Most of the effort put into psychological help and self-improvement goes into balancing 8 and 7 on the 27th path. When the rational mind and the emotions are properly harmonized, it becomes possible to rise in consciousness to the level of contemplation of beauty, number 6. The type of consciousness typified by the number 6 is what most people think of when they speak of "meditation" and "religious experience". Both these terms have much wider application to many more levels of consciousness than the 6th level. An insight into the 6th level of consciousness is usually what gives people a "purpose in life." PATH 26, HOD TO TIPHERET. * The first passage from the lower four Sephiroth is from Hod 26 (8) to Tipheret (6). Hod represents Mercury and Tipheret represents the Sun, the god Apollo. Apollo is the beautiful god, (8-6) the shining god. Mercury is the mischievous god, the god who has something a little wrong with his mental processes. Otherwise these two gods resemble each other very much. The path between 8 and 6 is path 26, represented in Tarot by the Devil. This is a source of some disturbance for people who are just getting into Tarot symbolism. This Tarot card represents material illusion. The Devil is pictured as a monster, something that could not exist in the physical world. This monster of the mind represents those restrictions, placed by the mind on itself, which keep it from full development. The same restrictions that created a world view in number (FIGURE # 26: To the previous figure, add paths 24, 25, 26 and Tipheret, Sephira 6, "Life consciousness". The entire figure now includes 24-32 and 6-10.) 8 must be surpassed in path 26. It is as if a scaffold of restrictions were necessary to build the temple of the mind. When that mental temple is finished, those temporary restrictions must be torn away if the temple is to be properly used. Even through the reasoning world view has accommodated to the emotional one, it is still based on materialism. Faith in something higher than that observed by the senses is needed to provide a new basis for a new philosophy in things unseen as well as seen. Needed inspiration may come through a drastic change in lifestyle, religion, nationality, family, work, etc. Whatever the immediate cause and source of inspiration, a higher awareness (6) rises from Hod along the 26th path. The Vision of Tipheret is not perfectly attained by this means, but human consciousness can dimly perceive an order to the entire Universe. PATH 25, YESOD TO TIPHERET. * The next approach to Tipheret comes from the dream world of 25 Yesod. Just as the dream world (9) came from the sense world (10), so also this higher awareness (6) arises as a perfecting (9-6) of the Dream into a steady and clear Vision. In 10, the sense world, there is very little order. Some order is realized in the Dream (9). Both Hod and Netzach represent more ordered ways of handling the sense experiences and the semi-organized dream experiences. When the reasoning and the emotional world views are harmonized in the 27th path, there are still gaps. There are still some things that are not understood. Not enough knowledge can be derived from the sense perceptions and the dream awareness to supply an answer to all questions. There must be a faith in something beyond the senses which will enable the mind to see by its inner processes an order not perceived through the physical. Path 25 rises from number 9 to number 6. This is the path whereby the hazy dream of Yesod is crystallized into the brilliant vision of Tipheret, when spiritual aspirations join material awareness. The number 10 is the world itself, 9 is the Dream and 6 is the vision. Vision transcends dream just as dream transcends sense perception. The Tarot card of Temperance pictures the process of the 25th path. PATH 24, NETZACH TO TIPHERET. * The last entrance into the level of consciousness numbered 6 24 is by the 24th path from 7 to 6. The Tarot card corresponding is the card of Death. Death is a heavy symbol, but this is a (7-6) heavy transformation of the mind. The emotions must now be given the same redirection that was given to the reasoning faculties in the 26th path. The feelings that a thing is "right" or "wrong" are the main qualifiers of emotions in the consciousness of Netzach. These feelings compose a simple morality derived from experience in the sense world and elaborated from the fantasies of the dream world. There is very little understanding of why a particular thing is good or bad, only a feeling that everything is one or the other. This is a simple type of faith, but faith can be a far higher thing. The transition between 7 and 6 involves a heightened trust in the "rightness of things." The 24th path teaches that things are never absolutely good or bad. By this path a person comes to realize and to accept that the lesser morality is only a pale thing in comparison with the greater morality. That greater morality plays no favorites and acknowledges no enemies among the experiences that rise from the lower states of awareness. All things fit into the pattern of Tipheret. There are no flaws in the tapestry of the Vision of consciousness associated to the number 6. This passage between 7 and 6 involves a recognition that even death and loss have value in transforming the soul and in elevation of consciousness. For many believers in an after-life, death is a cutting free followed by a perfection. The theory of reincarnation is also very useful in gaining an understanding of this path. TIPHERET, PATH 6. * At this point the consciousness of Tipheret has been attained. 6 This is the central level of the Tree of Life, and in some senses it is the most desirable state for a human mind of all those depicted on this diagram. Tipheret (6) is midway between the earthly (10) and the divine (1). Tipheret is itself the level to which the concept of the Tree of Life belongs. The kind of vision that a person obtains at Tipheret is of the whole Universe as one ordered and beautiful pattern. The Vision is understood by emotion and by reason. This diagram of the Tree of Life embodies a way of relating to everything in the human consciousness both by reason and by emotion. The traditional Tree of Life is someone else's vision, however. It is possible to study and, to a degree, master such a vision of another person. Such a study enables one to more easily build his own vision. When the consciousness attains to Tipheret, number 6, a unique vision of the cosmos opens to the mind. That vision is somewhat different for each person. The Tree of Life pattern is such a vision derived from the Jewish Qabalah. INTRODUCTION TO PATHS 23, 22, 21 & 20. * When reason is applied to the Tipheret Vision, path 22 INTRO. is developed and the consciousness of Geburah (5) emerges. 23 - 20. When emotion is experienced from tipheret, path 20 and Chesed develop. This is the same sort of development that produced Hod and Netzach from Yesod by the 30th and 28th paths. The relationship between the numbers 8 and 7 and the number 10 was established by the 31st and 28th paths. Paths 23 and 21 lead from the lower four Sephirot just as paths 31 and 29 lead from Malkut (10). GEBURAH, PATH 5. * Hod (8) was derived from the natural world and the dream world 5 by reason. Geburah is a higher sort of reasoning world view than Hod. Geburah consciousness is the highest rational philosophy that a human being can claim as his own. Anything purely rational above (FIGURE # 27: To the previous figure, add paths 22 23, and Geburah Sephira 5, "Ordered consciousness". The entire figure now includes 22-32 and 5-10.) this level has an Absoluteness to it, like something that comes directly from God. No human mind can proceed farther than Geburah in the reasoning fashion and remain fully a human mind. PATH 23, HOD TO GEBURAH. * The 23rd path connects Hod, number 8, with Geburah, number 5. 23 The Hanged Man is the Tarot card the corresponds to the 23rd path. Most writers of Tarot symbolism say very little about the card of (8-5) the Hanged Man. In the meanings of the 23rd path, it is possible to see why this is the case. In passing from Hod to Geburah, an inversion of the natural order is necessary. It is no longer possible to base reasoning arguments solely upon information derived from physical sensation. In Geburah, the rational mind works with ideals and abstractions which often have only a slight connection to physical experience. A second reason for avoiding discussion of the card of the Hanged Man involves the use of mind altering drugs. Many people wish to attain the powerful level of consciousness that is associated with Geburah without first fully attaining Netzach and Tipheret. Very drastic things must be done to an unadjusted rational mind if that mind is to function on the Geburah level without first experiencing the usual intermediate states of consciousness. Consciousness can only remain functional at Geburah for a short time if it lacks the usual preparations. After such a brief enlightenment, awareness usually descends to Yesod where the mental energy acquired at Geburah works itself out in the form of intense and sometimes quite frightening dream experiences. One of the simplest ways to obtain the results just described is the taking of hallucinatory drugs. If a person isn't able to rise in consciousness on his own, drugs will sometimes force consciousness up. Under such conditions it is possible to briefly glimpse something that is subsequently carried back down to Yesod and elaborated in a series of dreams or hallucinations. These dreams are difficult to control, owing to the operation of the particular drug and often owing to lack of experience in the person taking the drug. When a person has some flaws in his psychological construction, these flaws may be developed into very frightening dream experiences. Most people have many such flaws and are therefore in some danger of "freaking out." There are numerous techniques for avoiding bad drug trips, but some of the best techniques may be acquired through the raising of the human consciousness along the levels of the Tree of Life. When such consciousness levels are well attained, the use of drugs is often unimportant. Everyone must decide this matter for himself both as to what drugs to use and whether to use any drugs at all. The current "blue laws", which restrict some drugs under threat of extreme penalty, make these drugs very much more dangerous both in their use and in the sense of the law. It is difficult to foresee a time when the stronger of these "psychedelic" drugs and the equally valuable opiates will be legally and generally available for religious and meditative purposes. Moral censure has been excessive and severe; so sever that quite respectable sources are often "Bowdlerized"; and references to drugs as a path of enlightenment are removed without comment. To cite a case of this last sort, the advice of Patanjali on the use of drugs is often excluded from popular editions of his aphorisms. Such a passage in Patanjali's "Yoga Aphorisms" is IV., 1: "Perfections proceed from birth or from drugs or from spells or from self-castigation or from concentration." ... James H. Woods translation of the "Yoga System of Pantangali", Harvard University Press. The same passage in the D. R. Stephen paraphrased version reads: "Occult powers may be obtained in five ways. (1) The knowledge of them may be brought over from a previous life. (2) Or they may be obtained by Hatha Yoga. (3) Or by Sorcery. (4) Or by Magic. (5) Or by Meditation." The drug reference is concealed by use of the technical and less specific "Hatha Yoga". The writings attributed to Patanjali are classical Indian in origin. They were written somewhere between 300 and 500 e.v. The writings, with commentaries called "Yoga-Bhashya" and "Tattva-Vaisradi" are quite widely praised as a means of entrance into Indian methods of elevation of consciousness. A strong resemblance to be found between these Indian methods and the method here called the Path of Initiation points to a possible connection between the Hebrew Qabalah and the Indian Yoga methods. To return to a consideration of the 23rd path connecting Hod and Geburah, it should be noted that this path may be prematurely traveled as a result of almost any major consciousness altering experience. To drugs, we must add medical shock from drastic physical or psychological accident; strong vicarious experience obtainable even from watching TV, reading a book or witnessing a remarkable event; and the effect of a sudden strong disorientation such as may be caused by trying to follow a conversation "beyond one's intellectual depth." A person can become "stoned" through the action of natural glandular secretions; in this we should include the effects of Epinephrine (Adrenalin) in cases of fright and the complex chemical conditions found in the bodies of psychotic schizophrenics. Geburah (5) is associated with the War god Aries or Mars because of the power aspect of this level of consciousness. The term Geburah is translated as "Severity". Other names for number 5 include Din or "Justice" and Pachad or "Fear". Severity illustrates the nature of the level itself. Justice illustrates the means of attaining this level from Tipheret (path 22) as well as the general operation of this fifth level of consciousness. Fear refers both to the result of premature attainment of this fifth level and the reaction of other people to one who too openly exhibits this level of consciousness. These three descriptive words: Severity, Justice, and Fear can also be interpreted in several other ways as applying to the level number 5. It should be repeated that the path from Hod to Geburah can be traveled correctly and safely only after some experience has been obtained in paths 32-24. The more experience the better. PATH 22, TIPHERET TO GEBURAH. * The 22nd path connects 6 and 5. This path stabilizes 22 Geburah. The Vision of Beauty of the Universe and the mind (6) is consolidated into a picture of a vast moving machine that (6-5) is capable, in part, of being controlled by the mind and will of a human being. That human mind which has such a power over the manifestations of the physical and mental worlds is a mind at the consciousness level called Geburah. When it is said that: "power corrupts," the warning concerns a person who has some Geburah level awareness. Geburah power will only corrupt if it is imperfectly attained and if it is considered the last desirable level of attainment. Geburah must be balanced by Chesed just as Hod was balanced by Netzach. The 22nd path permits a perfect attainment of the Geburah consciousness. The Tarot card of Justice is associated to the 22nd path. This path proceeds from Tipheret by balancing elements of the Tipheret Vision against each other. This 22nd path applies a rational analysis to the Vision of number 6 to get the ordered power of number 5. This is a taking of the knowledge of the Vision of Tipheret, through the practice of reason, to attain a consciousness capable of great works of organization and strength. At this point, the levels of consciousness numbered 10 to 5 and all their mutual interconnections (32-22) have been considered. (FIGURE # 28: To the previous figure, add paths 19 20, 21 and Chesed, Sephira 4, "Loving consciousness". The entire figure now includes 19-32 and 4-10.) CHESED, PATH 4. * Number four, the next level, is very significant. It's the last stage of awareness that can be attained while in a human body. 4 To pass beyond this a person must either be able to ignore the physical body or experience death of the physical body. Just being insensible of the body is enough for a certain measure of advancement beyond this point. No one has to die just because consciousness has reached Chesed. A person who has so attained can live a normal life span (some say much longer than a normal life span), but the physical body cannot contain a mind which has its principal consciousness farther up than level number 4. This level 4 is called Chesed, which can be translated as Love or Mercy. Netzach is love derived from feeling. Chesed is love derived from transcending feeling. The god associated with Chesed is Jupiter, the beneficent god, the god who rules everything in a kindly fashion. The War God of Geburah (5) is sometimes called the son and sometimes called the brother of this god. One finds that there are difficulties when some of the old mythologies are applied too literally to a study such as this. The numbers 4 and 5 are like the opposite faces on a Janus head. One denotes severity and the other mercy. The human consciousness at the level of Chesed yearns for union with God above all else. The mind at this 4th level sees everything else in existence to be rising up to union with God. That is the 4th level reaction to the 6th level vision. PATH 21, NETZACH TO CHESED. * The first approach to Chesed is by path 21 from 7 to 4. 21 Netzach (7) is an emotional level. It is weak at this stage because it has been exceeded by the Vision of Tipheret and the (7-4) power of Geburah. This weakness makes it easer for the mind to realize that the emotions of Netzach must be drawn up the the higher level that is called Chesed. At this point, the Netzach consciousness realizes that feelings of good and bad are beyond control. The mind can establish a sort of wavering order in them, but it is impossible to fully organize such feelings when they are drawn only form the Dream and the Physical world. The Tarot card associated with this path is the Wheel of Fortune. This picture displays the workings of karma. The 21st path involves an embracing of karma, an acceptance that everything that happens to oneself is right, not because of any particular reason, but just because it happens. This path ascends from a low and helpless moral belief (7) to a high and hopeful moral belief (4). This is a raising from faith in right and wrong to faith in a Higher Being. It makes little difference what the Higher Being is called. Some use the word God, some the Over-Soul, some the Future Hope of Humanity. At the 4th level of consciousness, the outward differences between the various highest Gods and Ideals of mankind are not important, because the restrictions people place on what they are willing to accept as God must mostly be abandoned before Chesed is attained. In traveling the 21st path, one must either see the Universe as good or evil. If the Universe is seen as evil, consciousness collapses and the person becomes what is sometimes called a "black magician". If the Universe is seen as good, consciousness continues to rise. PATH 20, TIPHERET TO CHESED. * Path 20 is next. This leads from the Vision (6) to Love 20 (4). This path is represented by the Hermit in Tarot. The Hermit holds aloft a lantern to guide other people. This simply (6-4) means that the Vision is seen as a means of uniting the Deity with the lower creation. To a person who is on the 20th path, the vision of Tipheret has its chief value as a guide to draw others up to higher states of being. There is a six pointed star illustrated in the B.O.T.A. version of the Hermit Trump. That star corresponds to Tipheret, the 6th level of consciousness. The B.O.T.A. Tarot is especially useful in that the colors associated with various symbols in the design of the cards afford a clue to the meanings of those symbols. Thus the star in the card of the Hermit is yellow, a color that is associated with Tipheret in one system of color attributions to the 32 paths. (The colors associated with the Sephiroth in the "Queen Scale" are: Keter --- white; Chokmah --- gray; Binah --- black; Chesed --- blue; Geburah --- red; Tipheret --- yellow; Netzach --- green; Hod --- orange; Yesod --- purple; Malkut --- citrine, olive, russet and black.) PATH 19, GEBURAH TO CHESED. * Path 19 connects Geburah (5) with Chesed (4). These 19 two must be joined in the same fashion that Hod (8) and Netzach (7) are joined by Path 27. Both Chesed and Netzach are types of (5-4) emotional awareness. The explosion that happened in path 27 won't happen in path 19 because the state of the latter is higher. More pain is felt at the lower levels than at the higher levels because the lower levels are closer to the physical body, which feels pain. The card of Strength corresponds to Path 19. This card shows a woman holding open the jaws of a lion. The lion is Reason and the woman is Love. The woman enables the lion of reason to speak and to adore God. On the 19th path, the power of Geburah (5) must be sacrificed to the service of God. That sacrifice brings the consciousness of the person making it into readiness to enter a mystical union with God. The readiness for that union is the 4th level of consciousness. SUMMARY OF PATHS 10, 9, 8, 7, 6, 5 & 4 * INTRODUCTION TO PATHS 3, 2 & 1. SUM: The series of 10 to 4 and 32 to 19 represents another 10 - 4 compete set of states of consciousness. It has been mentioned above that beyond this point exist levels of consciousness not INTRO. generally open to anyone who remains in the physical body. The area covered so far is called the Microcosm or Little World. 3 - 1 The three above (3-1) are sometimes called the Macrocosm or Greater World. More often that name is reserved for number 1 alone. Strictly speaking, the whole set of 1 through 32 is the Macrocosm. We have gone over the lower seven Sephiroth (10-4); and a lot of philosophies and formal theologies are based on the number seven. The Theosophists try to derive their philosophy in part from Eastern sources, usually Indian. They often state that everything can be divided into seven categories or rays. These are our numbers 10 through 4, according to H.P.Blavatsky in her "Secret Doctrine". The seven Chakras or awareness centers in the body can be identified with our numbers 10-4 (there are several other ways of associating the Chakras to the Tree of life.). It is said that there are also three originating sources (3-1) in many of these seven-based philosophies. There are many sacred words that are spelled with three letters. "AUM" is sometimes spelled with three letters in English and Sanscrit. Many occultist groups use three- letter symbolic words. Many old talismans from the first centuries of Christianity are engraved with the letters "IAO" or Iota-Alpha-Omega. The Latin word LVX has been used by alchemists and modern mystics. The numbers 10-4 include the totality of the physical world. The physical world is not represented as penetrating any higher than number 4 on the Tree of Life. The numbers 3 through 1 are considered to be completely separate from the material levels. The consciousness associated with number 4 is complete dedication to the Deity. Anyone who attains that level of development has, through superiority to the lesser states of consciousness, complete power over the physical levels of existence. In actual practice, however, deficiencies in past development among the lower levels may make attainment to level 4 incomplete. In such a case, the proper thing to do is to return to the deficient levels at times and to make up what is lacking. It is not wise to try for perfection at each point during the first conscious pass up the Tree of Life. It is better to pass up at least to Chesed (4) without the loss of too much time (a few years may be considered reasonable the first time). Once the pattern of the Tree is established in the mind, these deficiencies may be more easily dealt with. Those who have strongly attained to the levels of consciousness here represented by the numbers 6, 5 and 4 don't have dreams in the sense of an uncontrolled experience in the mind. Such individuals create their own dreams. Few indeed are such people. Hardly anyone can function on these higher levels of consciousness for any notable time. To live a life in one of these higher states of consciousness is almost impossible, simply because these states are so far removed from sensory experience. The attainment of numbers 6, 5 and 4 is a goal of Yoga, Meditation and Ritual. Because these three levels are such high understandings, one who has access to them can function very well in directing the magical practices that are down at the Hod (8) level. People who are in strong possession of the Tipheret Vision (6) can work seeming miracles. Some say that Jesus Christ was a man who attained to the Vision (6) and became able to rule everything below that Vision. Another name associated with Tipheret and number 6 is Malek, King. PATHS 3,2 & 1. * BINAH, CHOKMAH AND KETER. 3 - 1 Now it becomes necessary to deal with "Crossing the Abyss." That phrase is used to describe the crossing of the gap between the numbers 10-4 and the numbers 3-1. This deals with passage into he world beyond the human body. The remainder of this treatment of the Path of Initiation will, of necessity, have to be brief. It is impossible to say much with words about things that transcend what words actually are. Words are sounds, things that mostly represent other things which can be seen, felt or touched. At their highest, words only symbolize abstractions of things that are known to the senses. Words are inadequate to describe the highest levels of consciousness. All that can be done is to project up ideas. The right hand column of the Tree of Life (2, 4 and 7) can be studied up to the number 4. The left hand column (3, 5 and 8) can be studied up to 5. The middle column (1, 6, 9 and 10) can be studied up to 6. From the Sephiroth below, the Sephiroth above can be theorized. PATH 18, GEBURAH TO BINAH. * BINAH, PATH 3. 18 This process of projecting the higher Sephiroth upward (5-3) from the lower begins in the 19th path, corresponding to the Chariot in Tarot. This path links the reasoning consciousness at 3 its highest level (5) to the consciousness of Absolute, Abstract Reason (3). This number 3 is called Binah, or Understanding. It is the Divine aspect of reason and is reasoning considered purely and without application to anything. This is something a little like the study of pure mathematics, but even more abstract than abstract algebra. The (FIGURE # 29: To the previous figure, add paths 11 12, 13 and the Sephiroth Keter (1), "Unitary Consciousness" Chokmah, (2) "Desire consciousness" and Binah, (3) "Means consciousness". The entire figure of the Tree of Life is now complete 1-32) Chariot represents this path by showing the mind as a mighty king, enthroned in all his power and rising to his greatness, the Crown of Reason. In simple terms, to go from 5 to 3 means throwing away the world, throwing away sense based abstractions and going to pure abstractions. In 5 one might say: "It will rain today for such and such a reason." In 3 the mind deals with abstractions even farther divorced from the material than: "A is B. B is C. Therefore A is C." The consciousness associated with the number 3 is often viewed as a maternal thing, because the seven lesser Sephiroth can be produced from this consciousness as a baby is born from the womb of its mother. Pure logic is like the cause of creation, the cause of the manifested Universe. PATH 17, TIPHERET TO BINAH. * Path 17 leads from the Vision of Tipheret (6) to Binah (3). 3 This is represented in the card of the Lovers. The picture on this card is related to the story of the expulsion from the Garden of Eden. According to this story, Adam and Eve fell into trouble because they ate of the fruit of the Tree of Knowledge of Good and Evil. Eden was number 3, the place of perfect understanding. The Tree of the Knowledge of Good and Evil is represented on the Tree of Life by the lower seven Sephiroth. Adam and Eve are said to have put on coats of flesh or skin, that is to say, they entered into more dense bodies and descended from the level of the pure creative, rational mind to that which deals with the physical. The passage was from pure knowing to material knowing. When the upper three Sephiroth (3-1) are added to the lower seven, the result is the complete Tree of Life. The symbolism of the 17th path is born out by the attribution of the Hebrew letter Zain to that path. Each of the 22 paths from 11 to 32 is associated with a Hebrew letter. In the case of path 17, the name of the letter Zain is also a Hebrew word meaning "Sword". This is said to be the sword of expulsion that moves every way to keep Adam and Eve from returning to paradise. Only when each individual human being has so perfected himself or herself that there is no division and no one thought can be made to oppose any other thought, only then can the mind journey from 6 to 3. PATH 16, CHESED TO CHOKMAH. * CHOKMAH, PATH 2. 16 Love has to see something above it. That is found by (4-2) traveling along path 16, from 4 to 2. The number 2 is known as Chokmah, Wisdom. It is that which lies beyond feeling and 2 emotion. It is that from which emotion distills. Path 16 is represented by the Tarot card of the Hierophant, the Great teacher. PATH 15, TIPHERET TO CHOKMAH. * From the Vision to Chokmah the path is numbered 15. The 15 Tarot of the Emperor corresponds to this path from 6 to 2. This is the passage of the emotional force of the Tipheret Vision (6-2) back to its higher source. PATH 14, BINAH TO CHOKMAH. * Path 14 is the connection between 3 and 2. This is the 14 link between pure reason, the creative urge that makes a plan for an action (3), and pure desire for any action (2). The card (3-2) which illustrates this connection is the Empress. The Woman on the card is pregnant with the world, and she sits on a bench called Eternity. Chokmah is sometimes called the Father and Binah is sometimes called the Mother. The union of 2 and 3 in 14 impregnates 3. That which is represented by the number 3 gives birth to the rest of the Sephiroth. PATH 13, TIPHERET TO KETER. * KETER, PATH 1. 13 Rising up from Tipheret, one attains perfection and union (6-1) with the Absolute. The number 6 ascends to 1 by path 13. Keter (1), the Crown, represents the Absolute God. The Tarot for this 1 path is the High Priestess. This is the path of Memory and the end of Memory. The card also represents the subconscious mind functioning perfectly. The only thing that the human mind can understand while in the body about this passage beyond the most beautiful Vision that the body can sustain (6) is that everything that exists, has ever existed and will ever exist is perfect, without flaw and one with everything. PATH 12, BINAH AND KETER. * Path 12 connects 3 and 1. It is represented by the Magician 12 in Tarot. The left column of the Tree of Life is especially associated with the magical practices, and where these Sephiroth (3&1) (3, 5 and 8) derive their nature from the One, we see the Magician. this path is the end of Form and the beginning of Form. PATH 11, CHOKMAH AND KETER. * The path of the Fool is path 11 between 2 and 1. It shows how 11 emotion comes out of the Absolute. This is the path of the end and beginning of Separation. (2&1) THE END OF THE PATH OF INITIATION IS THE BEGINING OF THE PATH OF THE LIGHTNING BOLT ... [FIGURE # 30:] (Full page figure here: Entire Tree of Life diagram, with Serpent and sword. The Sephiroth are rings of the appropriate Queen Scale color. The serpent is red and is so draped that the body twines over each letter path in exact sequence, with the tail on #32. There is a number in the center of each Sephiroth and the letters appear with their numbers on the paths. There the paths intersect or cross, there is no division -- effect like a cut-out of the tree and paths surmounted by ring borders on the Sephiroth, the Serpent Napishtum and the Sword. The Pillars of Severity, Mildness and Mercy are identified. The whole is titled: "Otz Chaiim".) THE PATH OF THE LIGHTNING BOLT also called THE PATH OF THE SWORD WHICH TURNS EVERY WAY. 0. From the state of undifferentiated being and non-being a single existence if formed. 1. The one existence forms its counterpart, for one thing cannot exist except in comparison to something else. 2. Two opposites cry out for union, in that union a third is born. 3. The union of opposites forms a model for the logical processes and becomes the key to multiplying manifestations. 4. The multiplying of manifestations cries out for control. 5. Restriction of multiplication permits the ordering of creation. 6. Ordering creation permits the multiplication of consciousness. 7. Multiplied consciousness cries out for an order between entities. 8. Ordered entities breed complex interactions. 9. Complex interactions become crystallized into a fixed state. 10. A fixed state cries out for union with the One. THE END OF THE PATH OF THE LIGHTNING BOLT IS THE BEGINNING OF THE PATH OF INITIATION ... A SHORT SUMMARY OF THE 32 PARTS OF THE PATH OF INITIATION also called THE PATH OF THE SERPENT OF THE WISE. 10. The physical world of sense consciousness. 32. 10-9. The first step on the path of return to the One. 9. The Dream consciousness. 31. 10-8. The application of reason to the sense consciousness. 30. 9-8. The application of reason to the dream consciousness. 8. The ration world-view obtained from the senses and the dream. 29. 10-7. The emotional reaction to the sense consciousness. 28. 9-7. The emotional reaction to the dream consciousness. 27. 8-7. The meeting and union of rational and emotional consciousness. 7. The emotional world-view obtained from the senses and the dream. 26. 8-6. The raising of the lower reason to the vision of the Cosmos. 25. 9-6. The perfecting of the Dream into the Vision of Beauty. 24. 7-6. The emotions embrace the Vision. 6. The consciousness of the Beauty of the Cosmos in a single Vision. 23. 8-5. Reason shifts its basis from the senses to the Ideal. 22. 6-5. Reason draws the Laws of the Universe from the Vision. 5. The consciousness of the Order and Law of the Cosmos. 21. 7-4. Emotion embraces all Karma as Dharma. 20. 6-4. Emotion accepts the Vision as a love-making with the One. 19. 5-4. Rational order accepts the guidance of Live. 4. The consciousness of unalloyed desire for union with the One. 18. 5-3. Reason and the Rational are purified into Pure Reason. 17. 6-3. The Vision is unified on the side of Reason. 3. The Crown of all logic and Reason. 16. 4-2. Emotion and Love are purified into Pure Desire. 15. 6-2. The Vision is unified on the Side of Emotion. 14. 3-2. The Pure Reason returns to the Pure Desire. 2. The Crown of all Emotion and Desire. 13. 6-1. The Vision returns to the Absolute Existence. 12. 3&1. The Crown of Reason is one with the Absolute. 11. 2&1. The Crown of Emotion is one with the Absolute. 1. The Crown of Existence is ABSOLUTE BEING. Another step-by-step study of the Tree will be found in Appendix A. While I journeyed toward Hod, I continued to develop my techniques in astral projection. All work on the astral is limited by nature to Yesod. When higher levels are reached on the astral, they are projections from the actual higher levels down into Yesod. Astral vision may accompany consciousness as it ascends to higher Sephiroth, but it is no more than the obedience of Yesod to her betters. Astral vision is an important tool, but it is less important than reason. Reason is the tool of Hod and is in its own turn subordinate to emotion, the tool of Netzach. More will be said about these matters below. Late in July I returned to New Jersey to visit again my friend, Joe. I received the honor of being best man at his wedding to the fair Lois, a lady of many charms and much practical wisdom. May they both be blessed. Before I went off to New Jersey, I received a visit from my Holy Guardian Angel in the person of one Edwardo. Edwardo acted unconsciously as a medium for a time, but the Angel is mostly using other channels now. Reception was not always very clear. Edwardo remains my very good friend. It's just as well that my Angel no longer uses him so much in this fashion. It was a bit hard on him. About this time I finished making my first magical robe. The design is similar in some ways to that shown in the illustrations to Crowley's "Magick in Theory and Practice." The basic garment is of heavy, black satin; and a separate hood of the same material has a white hexagram in place of a face. Crowley placed the hexagram on the top of his hood and cut eye-holes below. I moved the star downward and made it transparent to replace the holes. It is always best to make such things oneself, and to add alterations that make the things unique. While visiting in the East, I performed a ritual to rout the last traces of my virginity hangup. In this invocation of the Whore of Babalon I used my Yesod name for the first time. This name in English had finally settled down to: "The Dreamer and the Dream." When I translated it into Hebrew, the name became more meaningful. On returning home, I rendered my Yesod name into Hebrew and obtained gematria for it via Frater Fons Numeris' "Number "Dictionaries": Diary; 7/28/72; "This name is my 2 Degree = 9 Square motto. I Dream the Dream: ChLM H-ChLM Chalem Ha-Chalem whose number is 161 (1281 by finals) 161 = 1 + 6 + 1 = 8 = Hod, the next grade to this. 161 = 7 x 23 = sevenfold highest soul (7 times the numeration of Yechidah). 161 = QNAY = Zealot, for the grade before. 161 = ATzTVNH = cylinder. 161 = NPLA = marvelous, wonderful. 161 = ADM a'aYLAH = the heavenly man. 161 = QHL YHVH = marvelous, wonderful. 161 = CUM LUCE SALUTEM = with light salutation. 161 = JEHESHUAH MIHI OMNIA = YHShVH is my all. 161 = SOL INVISIBILIS = the invisible sun. 161 = TERRESTREITAS = Earthiness. 161 = Beginning is united to beginning. The gates continue. In the nearly two months that I spend under the influence of the gate VP, many things happened. I studied the rituals of the Order of the Golden Dawn that apply to the lower five Sephiroth. These aided me in my growth. The "Renaissance Faire" started in Marin County. Fr. Fons Numeris and I participated in a booth with Barbara, a friend of F.N. We set up as Tarot readers in an obscure corner of the "Faire" grounds. Our booth was a simple affair, just cloth sides and unstretched canvas paintings. In the back of the booth was displayed Fons Numeris' version of Eliphas Levi's "Great Symbol of Solomon." To the right and the left were my renditions of the "Rose of Creation" and the "Heptagram of the Seven Days" combined with the "Seven-branched Candlestick." These two show the twelve signs of the Zodiac and the Seven Ancient Planets in Hebrew, Greek and Latin. Barbara painted a splendid wooden sign which hung on chains before the booth. Our costumes were appropriate to the theme of the "Faire." Barbara dressed as a gypsy while F.N. and I wore linen robes with hoods. over the course of the "Faire," I embroidered various talismanic devices on my robe. These I took from Mathers' version of the "Greater Key of Solomon." I chose one talisman for each of the lower seven Sephiroth, using a color appropriate. I fully understood the meanings of all these except certain cryptic words on the Venusian talisman I choose to link to Netzach. This one flaw reflected my own weak place on the Tree of Life. I had come to know something of each of the lower seven, except Netzach, the Sephira of physical emotion. My defect was reflected in my garment. Later, I used this robe in ritual meditation. Many of the old rules restricting the use of magical things no longer apply, and strength can be gained in the display of secrets. When they are known to many, some mysteries become greater. To know is not to master. Over the course of the "Faire" we met many people. Some lasting friendships resulted, and we gained colleagues. One of these was Peter, poet and mystic. While talking with Peter, I received a sign that my initiation into Hod was near. Hod is the Sephira corresponding to Mercury and to practical magical working. Up to that time I have been mainly a theorist in practical magick. What few occasions I had had for spells, charms and the like had been fraught with difficulties. I could do many things, but only after exhausting ritual. The results were usually just not worth the work, easier to obtain in less fantastic ways. I had to build myself up artificially to work my will magically. Since I lacked the initiated powers of Hod, my magick was sluggish. This time things were different. What I did was no great thing, but it was both effortless and instantly effective. Peter and I stood conversing on a hillside. All at once, some bagpipers about thirty feet away struck up their music. Conversation became impossible. Peter shouted to me something like: "I guess that's the end of this talk." I shouted back: "Just a moment," and took up my wand, cut from a young sapling by a single stroke at top and three at bottom to show the unity of the trinity, and carved with the characters prescribed by Solomon, and pointed it at the players. I quickly moved the tip through the form of the Banishing Pentagram of Earth. At that moment someone passed between me and the players, and I uttered a soft expletive. The players immediately stopped and walked away. They couldn't have heard or seen what I had done. They simply went away. Food for thought. I continued to distribute my pamphlet and to begin new works. I started writing my book of "Words of Power, the Basis of Ritual." When it is complete, it will offer a comprehensive listing of the magical names of spirits used by the Order of the golden Dawn in astrological workings and on the Tree. Most of these names will be given in both English and Hebrew. The Names corresponding to the Sephiroth will be analyzed letter-by-letter to show their magical significance. This part is finished now, with over seventy examples. More than a dozen different techniques of the literal Qabalah will be given, with examples and procedures for analyzing the various words of power in Hebrew, Latin, Greek and the vernacular. Crowley's "Bartzabel" ritual will be appended with my commentary and a new glossary. This book is being delayed while research continues. I wish to present origins of as many of the Names as possible, and that takes time. A technique for letter-by-letter analysis of Words of Power will be presented below. About this time, our classes began to give out. The heat of the Summer had taken its toll, and it was time to digest what we had done. I finished typing up the transcripts of my lectures. There were, in all, ten meetings of the Ritual Magick class; and these furnished much material for "Words of Power". My mind was filled with a thousand names of god, yet I didn't have the One Name to unite myself with God. I dwelt in all names and in silence. Late in September, I received a vision of a stage to come, initiation into the royal Sephira of Tipheret. The image of a King is traditionally connected to this Sephira. There was also a warning. VP 9/23/72 e.v. This vision is of myself as a king, crowned by a golden crown, points set with golden spheres and surrounded by a ribbed band. I am lean and hungry, yet not prompted toward motion. I have a short, black beard; my hair is black. I sit my throne in silence. I am a beggar king with a true gold crown. Thus again to this task. Time is a pretty illusion to catch thee, little brother. There is that which seems precious and which must have time. That is a matter which we shall indulge in You. It is not of concern. Should you not complete the work in this "life," there shall be so many more. It is done, you know. There is no turning back. The age wears on like a tired thread to a hopeless confusion. You are one of the little ones who shall be raised to largeness for a purpose. Accept the task in earnest, and it shall reward thee of its substance. Strive against True Will, O'h child, and be left a pauper after the same works. On the next day I meditated again and received a name for Hod. My initiation to that Sephira was not yet complete, but the name came before. ZP 9/24/72 e.v. Come O'h bearer of the shining lamp! Come to me and light my way. A quick spark that flies before the whirlwind shall tend to a signal flare. Thus the day wears on to it's surcease. Thus the appointed rounds of the living. At last! The flame burns well upon the wick. Come near and draw warmth from a golden fire. Know that there is nothing between you and me. [FIGURE # 31: It is a circle with the following cross of numbers inside: 20 18 16 14 12 1 3 5 7 9 11 10 8 6 4 2 13 15 17 19 21 Counterclockwise around the outside of the circle are ranks of three Hebrew letters in radial columns of three. These start at the top and continue as 9 separate triads around the circle, evenly spaced. The innermost in each triad is the letter of the digit 1-9, the outermost the 100's and the medial is the 10's. These progress counterclockwise from 1,10,100 through 9,90,900, employing finals as necessary. The top one is: Q Y A ] Nothing at all stands upon the brink of the way. Yet apart we seem. Not so! This is a jest made by the mindless. We come to such in days beyond our call. Yet are there such? Will time become again what it may be again? This, as all questions, has no answer. It is the question that is false to the lips of a man. Come not to me with questions of that and that. They keep us apart where we are closely one. This is not the thing. This is a shadow wheel cast by the whirlwind of an unplumbed Abyss. I am with you all days even unto the consummation of the world. Thus spake Christ and a thousand before. Christ lied. He had a demon. I am that Demon. The lie was told to those who heard only lies and learned thereby the truth. Thou hast a demon, thou and Socrates. This demon others have called God. To you there is no god. There is no demon either. There is but all things in all things. Purpose swims in a close pattern. The time approaches for you to assume a name for Hod. This is "All Things in All things." This does not signify a passage over the Tree. This is the mark of time. After Chesed the names mean nothing. Heed well the work O'h child of the way. Farewell! We never truly part! I translated this name into Hebrew and obtained meanings for it by gematria. In that, Frater Fons Numeris' number dictionaries were indispensable: The Name of Hod, 3 Degree = 8 Degree "All Things in All Things." KL-DBRYM BKL-DBRYM Kol-Dabarim Be-Kol-Dabarim whose number is 614 (1734 by finals). 614 = 6 + 1 + 4 = the path of Aleph. The Sephira Da'at. 1 + 1 = 2 = Chokmah --- Wisdom. 614 = 2 x 307 --- within Ribkah. 307 = 125th gate; 63rd prime: SVA --- vanity, nothingness; HRBYTz --- to flay or strike, to spread knowledge; KLY ZMR --- musical instruments. 614 = 2 x 307 = the double existence manifested through hard won knowledge and ordered action. 614 = ChRVTh = palm leaf, freedom. 614 = ChVM = brown. 614 = ThDYR = frequent, constant. 614 = RThVCh = boiling. 614 = RBBYTh = one ten-thousandth. 1743 = 3 x 7 x 83 1743 = Anaktaurow = recrucify, crucify afresh. (Greek: Alpha-nu-alpha-kappa-tau-alpha-upsilon-rho-omicron-omega) The gates of Peh continue. ChP 9/25/72 e.v. Come to the passage of minds. Let the day of awakening commence. There shall be food for minds enough to fill an abyss of hungry doubt. Come and join with us. The fulfillment of the work is near. Complete the task at hand down to a single piece of work, and then attend to the needs of the worldly flesh. This is fitting. So shall it be that all things shall be well attended. Nothing is left out. Finish this with the letters in the Body... The meditation ended with an attribution of the letters of the Hebrew Alphabet to various parts of the human body. This has been adapted for use with the Cube of Space ritual. See Appendix D. The gate of TP provided instruction in the preparation of a set of simple rituals. 9/27/72 e.v. The light comes to those who make ready. Accordingly, make ready and receive the light. The task soon to come will be new rituals. This shall you do when the spirit moves you. Let the magick be performed between two lovers. Best that they be upright and united face-to-face. Then shall they meditate according to your writings. Several versions of the Tree of Life. Several of the Cube of Space. Several of the Bodies. Let them select what they will of those rituals. Provide of each type four examples. One in simple images. One in slight abstractions, stories. One in rational description. One in pure color and form. The lovers may each pass into and unite each with the other's body, in each and every part. This is to be a holy work. Let nothing profane it. Yet you may derive a profit for the continuance of life and the pursuit of the Great Work. Many are the tasks which shall be set before you. Take heart, for the way is long but at each step the reward increases by a thousand thousand. Come unto me O'h my little one. Great is my love for thee. We shall join our flesh in Heaven and in Hell, spanning a gap no other way could know. Come unto me O'h my beloved. There shall never be a darker or a brighter love. Come unto me dearest child, that I may foster life within thee. The next meditation confirmed my passage into Hod at the time of the meditation. It also gave a diagnosis of my progress over the paths of the Tree of Life and a prognostication of things to come. Where letters of the Hebrew alphabet are mentioned in the meditation of YP, they refer to the paths of the Tree of Life and progress along those paths. YP 9/29/72 e.v. And again the light does grow. This is a time of great awakening. Yet that awakening need not be easy. It is to your own efforts, the ease of that awakening. Strive and be satisfied. Await without true desire and be overwhelmed by the teachings of harsh mistress world. Bright grows the light. Seek the light in all things. Soon the grade of Hod will be conferred. Then prepare Netzach. Time enough. You must learn much. Love is a thing that must shine out in ways yet unseen. [FIGURE # 32:] (Full page figure goes here. This is a Tree of Life with the Sephiroth as simple circles and the paths as single lines. Each path has the English name of the letter and the number only. Each Sephiroth has the number in the center, the Hebrew name arched above the top, the English translation of the name arched below the bottom and the English pronunciation of the Hebrew name inside and just above the number. This diagram also has Da'ath in the proper place as dashed circle without a number.) Fear nothing. All will come according to True Will. It is only the falseness of time and a reluctance to see clearly that holds back. There is much that hangs about this life that is like drapery about a stage. This is not an evil thing; yet remember that such fittings may easily be changed without alteration of the substance of the central thing. New trappings make a semblance of change. In the center there is no change, for change itself is an essential mark of the unchanging. It matters little, such a paradox. These have value only in that they intoxicate and raise to holiness. Yet they also mislead. Speak plainly and in the language and forms of your listeners. Scorn no one. Scorn not even the walking dead. Have they not foolishly given of their lives that the little ones may each live brighter lives? These have gone a far way and now return to soft ash. Their fires once burned brightly. They nourish within a glowing coal to set a world aflame. Tend to the tinder that the fire within burn ever. Rest comes often enough to the dead. Die then O'h weary one, to walk in strength on the bright morning of eternity. Dreams quicken. Labors of will draw onward. The dreams are Yesod. They shall be with you always. The quickening is Resh to Hod. The labors are Shin to Hod. The product is Hod. When well won these are well kept. Know then that you have now become initiated into Hod. The ceremony was the work of "32 Emanations ..." The Pronouncement of initiation is this understanding of the way. Long shall Hod be yours. Always by the paths of Resh and Shin. Sh --- the classes. R --- the labor of the mind. Sh --- the work of the printing and writing. R --- the visioning and expressing. Hod --- the finished work. Toward Netzach: Q --- works in nature to speak to others. Tz --- thoughts communicated and efforts taken. P --- the strong bursting of one thought of order from one to anther. LP 10/1/72 e.v. Hod comes before Netzach that the emotions may be viewed and ordered. Pleasures grow but carefully and must be constantly watched. Hod watches, Netzach provides. The way between is sharp with blendings and reparations. This is good, and this is necessary. Q --- Matter to Netzach. The material basis is the life I lead. This has had much improvement. Only a little is needed. Tz --- Mind to Netzach. This needs much, although much has been done. My fantasies must alter until they can be fulfilled. P --- Will to Netzach. Much done. Much to do. Still too rigid. Much to do with holding Netzach. This is my Hod-awareness of the Netzach degree. Soon I must advance along the roads prepared. Very soon. My Netzach name shall come soon, but my initiation is yet unclear; both in its form and in its time. I hope for love, both personal and sexual. There is a lady who could be the one, but it is for the Great Ones to decide. Soon I shall obtain a Hod level realization of Ayin, Samekh and Nun. This is to be an understanding of the place of these within my life. Remember, the Tree is climbed in all parts --- ever. In the next meditation, I used my magical names for Malkut, Yesod and Hod as a part of ritual projection of the Tree of Life (see Appendix E.). That was done during the intensive part of the ritual meditation, before the written part. The intensive ritual meditation lasted 54 minutes on this occasion. MP 10/9/72 e.v. Come Ancient One, come to the daybreak of the Hidden Sun. A cry has gone forth: "The Great Pan is Dead!" It is a truth and a lie. There is no Pan and there is no death. There is Pan and there is death. Come to the place beneath a mighty stone. Crawl and fly. Cry out and murmur. There shall be such an awakening as the world has not seen since. In the following meditation of the gate NP, a gate of past explosion, I received a task and a commission. NP 10/11/72 e.v. To the matter at hand; attend it closely and well. It shall raise your name to certain places and there shall come many to join with you. Be confident. Be strong. Be faithful. Much has started. Dalet dances in Resh. Bet acts to focus Aleph. Attend that Lamed does the job. Draw all the letters forth and serve them well. This do also with as many tongues as may be. Realize that these things are communicated to and through you. [FIGURE # 33:] /\ /Sun\ ------ .-----.-----.-----.-----. : Y : Y | H : H : : : | : : :-----+-----|-----+-----: : H : H | V : V : : : | : : LK :-----+-----|-----+-----: KL : V : V | H : H : : : | : : :-----+-----|-----+-----: : H : H | Y : Y : : : | : : .-----.-----.-----.-----. ------ Earth \/ This knowledge is a gift by the wayside. The task appointed was the setting of simple meanings to the letters of the Hebrew alphabet. I looked for a code similar to that used by Carlo Suares in his "Cypher of Genesis" but easer to apply and more simply structured. This code was needed to make the book "Words of Power" more useful. The code came on October 14, 1972 e.v. I give here the portion of "Words of Power; the Basis of Ritual" which describes this code. It is not the same as the one used by Suares; but it is similar and to my mind conformal with that code. I follow this presentation with examples of its application to virtually all of the Golden Dawn Names of spirits associated to the planet Venus and the Sephira Netzach. By this code the names of God are rendered into simple formulas whereby the mind may quickly soar to zenith! The names of angels are made helpers! The names of devils and the lower sort of Demons are made to teach virtues! Brief Meanings of the Hebrew Letters In the examples which follow, several sets of correspondences to the Alphabet of Hebrew Letters have been merged into simple ideas. These ideas form a sort of code to the meaning of the Letters. This code is a personal language and will be somewhat different for each individual. There is much to be learned from such a code, even if it is not ones own. The Hebrew Alphabet is divided into four parts, corresponding to the four ancient elements. Three Mother Letters correspond to Fire and the archetypes of all that exists. Seven Double Letters correspond to Water and the basic forms derived from the archetypes. Twelve Single Letters are the detailed states and forces of creation and correspond to Air. Five Final Letters exhibit the ultimate state at the end of the creative process and correspond to Earth. The Three Mother Letters are Aleph, Mem and Shin. Aleph is Absolute Being, pure existence without any sort of condition. Mem is Immortal Substance, able to take any form, possessed of no form of its own. Shin is Pure Force, not restricted to any purpose and able to work any result. The Seven Double Letters are Bet, Gimel, Dalet, Koph, Peh, Resh and Taw. Bet combines the meanings of Aleph and Shin. Bet is a conduit for directing (Shin) the flow of existence (Aleph). Bet may be described as a way of doing, a path to follow, a container for Being that is open at both ends. The word "ASh" in Hebrew means: "fire" and "foundation". Gimel, combines the meanings of Aleph and Mem. Gimel embodies the mysterious connection between existence (Aleph) and substance without form (Mem). Because form is absent, the nature of the combination cannot be understood, only felt. This is the secretiveness and hiddenness of Gimel. In Hebrew, "AM" signifies: "Mother", "whither" and "if". Dalet, combines the meanings of Shin and Mem. Dalet is the quickening or forcing (Shin) of pure substance (Mem) into rapid production of many forms. Because these forms lack the quality of Aleph, they do not persist. Dalet is full of images of anything and everything. In Hebrew, "ShM" means: "name", "where" and "sign". Koph combines the meanings of Bet and Gimel. Koph is a directing (Bet) of invigorated substance (Gimel) into forms that progress through cycle after cycle of modification toward perfection. This process is analogous to the actions of an artist who sketches, erases and re- sketches until a finished work is produced. In Hebrew: "BG" means "food". Peh combines the meanings of Bet and Dalet. Peh is an uncovered container (Bet) of many images (Dalet). These images burst forth like the spirits of evil from the opened box of Pandora. Peh is a crying out that may bring pain or blessing in its revelations. In Hebrew: "BD" signifies "separated thing", "linen cloth" and "speech" in the sense of "prattling". Resh combines the meanings of Gimel and Dalet. Resh is a working out of the hidden and invisible nature of things (Gimel) through many forms and images (Dalet). This is what happens in the human mind when meanings become attached to things seen. In Hebrew: "GD" means "destiny". Taw combines all the above letters and their meanings. Taw is the totality of created things. In Hebrew: "AMSh" means: "to pass away", "yesterday" and "night". This is the passing of the three purest states into the night of matter. "BGD" means: "cover" and "conceal". "KPR" means: "to cover" and "to be strong". The Twelve Simple Letters are Heh, Vau, Zain, Chet, Tet, Yod, Lamed, Nun, Samekh, Ayin, Tzaddi, and Qof. Heh combines the meanings of Aleph and Koph. Heh is pure being (Aleph) coming into order (Koph). Heh is alteration of form to fulfill a purpose. Heh is an abstract modifying process. In Hebrew: "AK" signifies: "that", "but" and "only". Vau combines the meanings of Aleph and Peh. Vau is a revealing (Peh) of the fundamental unity of all that exists (Aleph). Vau joins and declares union. In Hebrew: "AP" signifies: "addition", "breathing", "face" and "also". Zain combines the meanings of Aleph and Resh. Zain is a rationalizing (Resh) about all that exists (Aleph). Zain is a sword that divides all that can be divided. This is like the process of analysis in the human mind. In Hebrew: "AR" signifies: "burn". Chet combines the meanings of Aleph and Taw. Chet is the containment (Taw) of existence (Aleph) in a way that conserves and still permits expression. In Hebrew: "ATh" signifies: "token", "thou", "plowshare" and "self". It is also a word having no English equivalent and meaning roughly: "this is so!". Tet combines the meanings of Shin and Koph. Tet is the power (Shin) of cycles of creation and change (Koph). Tet is the power that comes out of nature. In Hebrew: "ShK" signifies: "thorn", "hedge" and "enclosure". Yod combines the meanings of Shin and Peh. Yod is the power (Shin) of revelation (Peh). This is the fiery power of the act of creation. In Hebrew: "ShP" signifies: "to grind", "to rub" and "to polish". Lamed combines the meanings of Shin and Resh. Lamed is the power (Shin) that relates one thing to another (Resh) and regulates their relationship until perfect balance is attained between their qualities. In Hebrew: "ShR" signifies: "walls", "tile", "band", "master" and "tumult". Nun combines the meanings of Shin and Taw. Nun is the power (Shin) that transforms all things (Taw). Nun changes created things from one form into another. In Hebrew: "ShTh" signifies: "column", "noble", "buttocks" and "tumult". Samekh combines the meanings of Mem and Koph. Samekh is the process that makes the substance of creation (Mem) strong and perfect through matching things against their opposites (Koph). Samekh is like the tempering of metals through heating and hammering. Samekh is testing and trial, like the trial of faith of Job. In Hebrew: "MK" signifies: "to become poor" and "lowly". Ayin combines the meanings of Mem and Peh. Ayin is the substance (Mem) of created things exposed (Peh) to the mind. This provides insight into the form, structure and effect of created things. The perceptions that come through Ayin do not always pass through to the abstract, but are mostly limited to that which is immediately associated with nature and natural activity. In Hebrew, "MP" is the name of the Egyptian city of Memphis, "the house of Phtah." Tzaddi combines the meanings of Mem and Resh. Tzaddi is the process whereby understanding (Resh) of the substance (Mem) of the created is obtained. In the human mind, this takes the form of meditation on a particular object, experience or state of mind. Tzaddi draws wisdom from nature. In Hebrew: "MR" signifies: "drop", "bitter", "sad" and "fierce". Qof combines the meanings of the letters Mem and Taw. Qof is the process that makes a reality of substance (Mem) in the forms of creation (Taw). Qof is a hidden sort of process, more to be experienced by the whole being of a person than to be understood by the mind alone. In Hebrew: "MTh" signifies: "Man" and "death". The Five Final Letters are special forms taken by the letters Koph, Mem, Nun, Peh and Tzaddi when they appear at the ends of words. Koph final combines the meanings of the letters Heh, Tet and Samekh. Koph final is that which acts to organize, energize and develop created things. Mem final combines the meanings of the letters Vau, Yod and Ayin. Mem final is matter itself, that which unites all the forces of creation into a single formation. Nun final combines the meanings of the letters Zain, Lamed and Tzaddi. Nun final is thought in created minds which analyzes, synthesizes and understands. Peh final combines the meanings of the letters Chet, Nun and Qof. Peh final is the life of creatures, which is contained in bodies, which passes out of them at the transformation called death and which gives purpose to all the rest through evolution of higher forms. Tzaddi final combines the meanings of the letters Koph final, Mem final, Nun final and Peh final. Tzaddi final is the unending activity in all creation which brings all creatures in contact with each other and which expresses life. The method by which these meanings can be used to analyze words will be made clear in the following examples. These examples use the names of spirits associated in the tradition followed by the Golden Dawn with Venus and Netzach. I have provided additional information about each of these names from "Words of Power; the Basis of Ritual." There are many more examples of this sort in that work. In what follows, the words written in actual Hebrew letters are written in the usual manner for Hebrew, right to left. When the letters from these words are written in English, the reading is left to right, as is proper for English. First, the name of the Sephira to which Venus corresponds on the Tree of Life. This is: "Netzach", which means "Victory through Endurance" in English. The Seventh Sephira. NTzCh Nun-Tzaddi-Chet. Transforming change (Nun) enlightens the natural mind (Tzaddi) by containment of transformation and the perceptive mind (Chet). Nun --------- Change that replaces one form with its opposite. Tzaddi ------ The perception of truth by the minds of the created. Chet -------- The containment of both change and perception. Netzach elaborates the plan of creation through the minds of the created. This is done through the teachings of experience and through alternations of appearances. Next consider the Divine Name attributed to the Sephira Netzach. Divine Names represent the level of highest abstraction and greatest spirituality on Qabalistic hierarchy. The Divine Name for Netzach and Venus is: "Jehovah Tzabaot" Which translates into English as: "He/She is splendor" YHVH TzBAVTh Yod-Heh-Vau-Heh Tzaddi-Bet-Aleph-Vau-Taw. The creating force (Yod) passes into order (Heh) to establish unity (Vau) in the ordering process (Heh). Mental processes (Tzaddi) are the way (Bet) whereby the Absolute (Aleph) is joined (Vau) to the created (Taw). Yod -------- The creating power. Heh -------- Order. Vau -------- Union, joining. Heh -------- Order in the abstract, the principle of Order. Tzaddi ----- The mental processes as they can occur in the created. Bet -------- That which serves as a channel for action, method. Aleph ------ Absolute being. Vau -------- That which joins or unites. Taw -------- All created things. Jehovah Tzabaot establishes the principle of unity in rational processes, both those that occur in the conscious minds of the created beings and those that are implicit in the workings of nature. This name is found in the Old Testament, where it is often translated as "Lord of Hosts." Traditionalists often obscure when translating from the "Torah." The worst example that occurs to mind involves the first use of a Divine Name in Sacred Scripture. The name "Elohim" in Genesis I:1 is almost always translated as "God." Any decent Hebrew dictionary will indicate that this word is actually a masculine plural of a feminine noun. The nearest thing to a direct translation of this word is "Gods" or perhaps "Male and Female Deities." Thus, all English Bibles should begin: "In the Beginning the Male Gods and Female Goddesses created this the Heaven and this the Earth." Next in sequence after the Divine Name is the Archangelic Name. This name represents the level of pure mental operation. The Archangels are the architects of creation and creative activity. The usual Archangelic Name associated to the Sephira Netzach is: "Haniel" which is "The Ship of God" in English. HANYAL Heh-Aleph-Nun-Yod-Aleph-Lamed. Order directs (Heh) existence (Aleph) to pass through transformations (Nun) in the process of creation (Yod). Existence (Aleph) is harmonized (Lamed). Heh --------- The purpose behind creation, order within creation. Aleph ------- Pure Being. Nun --------- Extreme change. Yod --------- The power that creates. Aleph ------- Existence. Lamed ------- Harmony. Haniel produces those great changes that include physical death and rebirth. These changes or transformations advance the forms of things into materialization. Haniel acts as a producer of change, not as physical change itself. The spelling used here for Haniel in Hebrew agrees with the form given in "Calendarium Naturale Magicum Perpetuum ...", printed in 1582 e.v. at the direction of Tycho Brahe. This source lists many of the names used by the Golden Dawn in the Nineteenth and Twentieth centuries. Other spellings exist, and some translate the name as "Grace of God." After the Archangels, come the Orders of Angels. Each Angelic Order represents a particular aspect of the beginning of action, feeling and morality in creation. The Angels are the workers of creation, the individual forces and actions necessary to produce the world. Lists of Angelic Orders which include the names used by the Order of the Golden Dawn have been found in the writings of first and second century Christians and in the "Sephir Ha-Zohar." Most of these names come directly from the Hebrew version of the Old Testament. Two Hebrew names are often used for the Angelic Order of Netzach. The first and more common of these is: "Elohim" or "Male and Female Deities" in English. ALHYM Aleph-Lamed-Heh-Yod-Memfinal Existence (Aleph) is harmonized (Lamed) through order (Heh) by the power that creates (Yod) matter (Memfinal). Aleph ------- Pure Being. Lamed ------- That which harmonizes. Heh --------- Abstract order. Yod --------- The creating power. Mem final --- Matter. The Elohim are active creators of the World. They function in accordance with Divine plan (Heh). This name is found in Genesis I:1 and in many other places in the Bible. Elohim is also used as a Divine Name. The alternative name for the Angelic Order of Netzach is: "Tharshisim," in English "Ships of great Beauty." The name literally means "Those from Tarshish" or "The Ships of Tarshish." This name is used in Isiah frequently to denote an image of great beauty. The ships that sailed from the port of Tarshish were renown in Biblical days for their magnificence. ThRShYShYM Taw-Resh-Shin-Yod-Shin-Yod-Memfinal. The world (Taw) is rational (Resh); and Divine Will (Shin) creates (Yod) through mundane will (Shin) in the creation (Yod) of matter (Memfinal). Taw --------- All created things. Resh -------- Mind. Shin -------- Pure will. Yod --------- The power of creation in action. Shin -------- Pure will. Yod --------- The creative power in action. Mem final --- Matter. The Tharshisim work with created things and the pure Will of the Absolute to continue the process of creation. They bear the things of the world about in beauty, and they please the created senses. The Hebrew spelling is found in the Hebrew version of Isiah, II:16; "And upon all the ships of Tarshish, and upon all delightful imagery." Christian D. Ginsburg, in his "The Kabbalah", cites Daniel X:6 with reference to this name. This reference is copied by Mathers in his plagiarized introduction to "The Kabbalah Unveiled". The text in Daniel does not contain this name. The only obvious connection between this text and Netzach or Venus comes from its use of the name of a metal sacred to Venus in the description of an angel. Advanced students of Qabalah might like to meditate further on the spelling of this name. There are further mysteries concealed in the arrangement and repetition of the letters. Next below the Angelic Orders are the Planetary Spheres. The planet associated with Netzach, as has been said, is Venus. The Hebrew word used to designate Venus is: "Nogah", which literally means "Splendor" or "Glamour". NVGH Nun-Vau-Gimel-Heh Transformation (Nun) joins (Vau) with the subtle (Gimel) order of creation (Heh). Nun --------- That which transforms one thing into another. Vau --------- That which joins and establishes. Gimel ------- The invisible nature of things. Heh --------- The order underlying creation. Nogah transforms created things into one another in accordance with the purpose of creation. Nogah possesses the power of changing a thing by growth into another thing. Nogah adds motion to creation. Nogah is also the word used in ancient Qabalah to identify the last of the four traditional Qlipoth, that of illusion or "shining". The planetary Spheres include the lower stages of creation, actual manifestation in material forms. There are several traditional types of spiritual beings that are more closely associated with the planets than with the corresponding Sephiroth. The Order of the Golden Dawn used such Spirits. The Angel of Venus is both distinct from the Archangel and the Angelic Order. The name of the ruling Angel of Venus is: "Anael", which means in English, "a Ship of God". This name differs from the name of the Archangel associated with Netzach only in the absence of the letter "Heh", the definite article in Hebrew. This is the third name found to have association with Venus and also found to signify a ship. Allusion to Venus as the womb of nature fits well with the image of the hold of a ship. If the code be applied to the letters of the name Anael, it will be found that only the idea of dominating order is absent from the similar study made of Hanael. This means that the Angel of the Planet Venus is less guided than the Archangel of the Sephira Netzach. Anael is closer to the small work of creation but cannot follow the general plan of creation as surely as Hanael. Thus Hanael is better to summon in planning a thing corresponding to Venus; Anael is better in the working stages. There are other names that descend further into matter. The name Anael is found associated with Venus in Tyco Brahe's "Calendarium" and in the 13th century "Heptameron" of Peter de Abano. Beneath the Angels of the planets are the Intelligences of the planets. These are the lowest of the spirits associated to the planets that are regarded as being more-or-less "good" in the theory of the G.'. D.'.. By that theory, which is somewhat at variance with Merkabah Qabalah as to detail on this point, beings below this level are said to have a predominance of "evil" in their makeup. "Evil" may be translated into modern terms as "pain". There is no absolute good or evil. There is only a state of Existence which is equally called "good" or "evil" according to the psychology of the person experiencing. Optimistic people and people successful in their desires usually consider the Universe to be "good". Pessimistic people and people usually frustrated in their desires tend to see the Universe as "evil". Spirits represented by Divine Names through Planetary Intelligences tend to satisfy and give pleasure when properly invoked. This is the manner in which they aid and teach, the gentle manner. Spirits below the level of the Planetary intelligences tend to frustrate and cause pain. This is teaching also, but it is hard. When a person seeks to summon a kindly spirit or state of consciousness and instead receives pain and unhappiness, that person has failed to properly open himself to the influence of the beneficial Spirit. When the administrations of kindly spirits are sought but not accepted, the painful counterparts of the same spirits manifest. If one invokes an Archangel and instead receives the attentions of an Archdevil, the demon is the same; but the person invoking has refused the kindly help. These spirits are all states of the human consciousness in so far as they affect people from within. When events occur in the outside world in accordance with the nature of these spirits, that is as much a state of the human mind. There is no absolute separation between man and nature, between inside and outside. There is often a seeming of separation. Climbing the Tree of Life can cure that. The Intelligence of the Planet Venus is partly productive or pleasure and partly of pain. Pleasure predominates, but only slightly. This is the name of that Intelligence: "Hagiel" which means "The Cutting of God." HGYAL Heh-Gimel-Yod-Aleph-Lamed The order (Heh) is concealed (Gimel) in the working of creation (Yod). Existence (Aleph) is Harmonized (Lamed). Heh -------- The order of things. Gimel ------ That which is not visible, that which is concealed. Yod -------- The force of creation taking place. Aleph ------ Pure being. Lamed ------ Harmony. Hagiel is the invisible plan of the creator guiding the process of creation. This is a clear path through the seeming complexities of the Universe, but it is a path that is not understood in detail by the created. The creator acts in ways that are quick and sure like the slash of a blade, but those ways are not always clear to men. Hagiel tells us that there is a hidden purpose behind all appearances. An alternate translation of this name gives "The Valley of God", the place of the careful work of creation. There is a Hagiel in the world and a Hagiel in the mind. And now, into the dark ... The "Spirits" of the Planets are the counterparts of the Intelligences. Whereas in the Intelligences good or pleasure slightly predominates; in the "Spirits" evil or pain slightly predominates. Both have a direct effect on matter. The "Spirit" of the Planet Venus is: "Kedemel" meaning "Early god". QDMAL Qof-Dalet-Mem-Aleph-Lamed. Integrate (Qof) images (Dalet) in substance (Mem). Existence (Aleph) is harmonized (Lamed). Qof ---------- That which elaborates and establishes. Dalet -------- Many forms or images. Mem ---------- The universal substance. Aleph -------- Absolute Being. Lamed -------- Harmony. Kedemel develops and evolves the many details that are found in creation. The multiplicity of forms and functions produced through Kedemel can confuse and bewilder, but it can also provide all needed tools and supplies. Kedemel is an example of the old "nature" gods which were believed to animate trees and animals. The Intelligences and "Spirits" of the planets are listed in Brahe's "Calendarium Naturali Magicum..." When an invocation of the Angelic Orders fails and harm results, the "Demonic" Orders are responsible. The Angelic Orders are a holy and a lofty conception. Their force and power is great. When that force is summoned and no fit receptacle is ready, their dark counterparts are given the task of breaking obstacles. The "Demonic" Order of Netzach is: "Harab Serapel", or "The Ravens of Death". They are mentioned in the later appendices of the "Zohar" according to A.E.Waite in his "Holy Kabbalah," page 256. The Hebrew that I have given below is a reconstruction based upon the Anglicised "Harab Serapel" and Wait's translation of this name. The actual spelling should be found in the "Tequni Zohar," a postscript several centuries later than the "Zohar" itself, which departs in the matter of the Qlipot and some other matters from the older traditions. Ha'aRB ShRPAL Heh-Ayin-Resh-Bet Shin-Resh-Peh-Aleph-Lamed. Order (Heh) perceives (Ayin) mind (Resh) in a fashion (Bet). The burning (Shin) mind (Resh) cries out (Peh) and existence (Aleph) is harmonized (Lamed). Heh ---------- Order and organization. Ayin --------- Consciousness of existence and limitation. Resh --------- Mental structure. Bet ---------- The directing power of the mind. Shin --------- The burning spirit of God (Ruach Elohim). Resh --------- The mental structure that holds the burning spirit. Peh ---------- Explosion and speech. Aleph -------- Unlimited Existence. Lamed -------- That which equilibrates. The Harab Serapel represent the mind crying out that it may escape from its limitations. These limitations are created by the mind itself and may be set aside when they are known. The intense desire for an understanding of all things is Shin. Shin is the fire that burns away all that is mortal in man. This fire may burn out the life of a man who is not ready to experience it. That life is restored by Aleph-Lamed. These "Demons" and the "Angels" are both holy and, in a way beyond the physical, "good". God is worshiped not less by burning with the Harab Serapel than by creating with the Elohim and Tharshisim. For those who know that these two are one, there is no "evil". Soar aloft on the wings of the Ravens of Death as well as sail in the Ships of Tarshish. Rise in fire or in water. It is all the same. The passage is difficult only to those who fear fire and cannot pass flowing water. Such have trouble entering Netzach. Such an one was I. No longer! These names of the "Demonic Orders" sometimes do duty as opposite or mirror names for the Sephiroth. In such application, there are additional names for the Demonic Orders. For Netzach, this alternate Demonic Order name is: "Theumiel", or "The Fouled Substance of God." TVNAL Tet-Vau-Nun-Aleph-Lamed. The forces of nature (Tet) are locked (Vau) in unending change (Nun). Existence (Aleph) is harmonized (Lamed). Tet -------- The powers and forces in the created. Vau -------- That which joins, secures, makes one and definite. Nun -------- Transforming change. Aleph ------ Pure existence. Lamed ------ That which brings balance. The Theumiel frustrate that which cries for freedom and simplicity. They make vivid the impermanence of forms. As soon as we come to depend on something or to believe a thing sacred, the Theumiel change it into a totally different thing. In this sense they are polluters. They teach freedom from dependance on forms of the moment. The counterparts of the Archangels are the Archdevils. Both are equal before God. Archangel is the merciful hand of god. Archdevil is the hardened hand of God. Both are holy and to be reckoned above the changes of matter. The Archdevil associated with Netzach is: "Baal", in English, "Lord". There are several ways to spell this name in Hebrew. The one I have given here is one of those used in the Old Testament. Ba'aL A way (Bet) or seeing (Ayin) harmony (Lamed). Bet--------- A way or method. A container of the unformed which directs it into action. Ayin ------- To see and to experience, but not necessarily to understand. Lamed ------ The balance implicit in all things that exist. Baal exposes the nature of things. For those who are free enough from preconceptions this is a good thing. Others see too much. They refuse to accept what they see and are destroyed. Invocation of an Archangel is almost the same as an invocation of the corresponding Archdevil. Few indeed are they who can keep mind so pure as to rejoice in all that their Angel tells them. At the first determined opposition, the Angel smiles forth the fangs of the Devil. This is no more than the discord of the person invoking being reflected back from a place it cannot touch. Laugh and the fangs become kindly glints from the Angel's eyes. It is sometimes hard to laugh. Yet it is never impossible unless there is need to burn away some unwholesome part of the self. Once the correction is made, Baal becomes Haniel and a light not of the mortal world shines within the soul. Another name is sometimes given as the Archdevil of Netzach. This is: "Tubal Cain", "The mark of the Lord in Sharp Weapons". This name is given in Genesis as the name of a descendant of Cain. The attribution of this name to the place of Devils comes from an old legend. According to this legend, Cain could find no one to mate with after he had killed Abel. No daughter of Eve would tolerate his advances. Only the female devils would receive him. By this legend all the Biblical descendants of Cain are reckoned Devils and Half-Devils. Another legend credits Tubal Cain as being the first blacksmith. ThVBL QYN Taw-Vau-Bet-Lamed Qof-Yod-Nunfinal The world (Taw) is attached (Vau) to the path (Bet) of harmony (Lamed). Natural order (Qof) is invigorated (Yod) through mental acts (Nunfinal). Taw -------- The whole of the created universe. Vau -------- That which joins. Bet -------- A means of action for Aleph. Lamed ------ Harmonizing guidance. Qof -------- Order as it appears in nature. Yod -------- The Power of Aleph in action in the world. Nun final -- Mental processes. Tubal Cain is a hard teacher. Those who will not think about the nature of things will receive death if they will not learn from lesser experiences. For a mild example of such a problem, consider the myth of the beginning of mankind. If Cain killed Abel, and Cain mated with demons only, who are we? Either there are some other sons of Adam not mentioned, or we are all half demon! If you answer that demons are not your cousins, the myth clearly insures that every descendent in the third generation is a product of incest! In this manner may all things be investigated, if they can be written in Hebrew. Other methods exist for other languages. More methods than this may be applied to Hebrew. It is a property of the Qabalah that nothing in words or numbers is silent. From a name or a passage in Scripture great mysteries may be discovered. Soon after preparing and testing this Letter-code, I meditated on the gate SP and received my name for Netzach. SP 10/24/72 e.v. Wonder upon wonders! Yet another name to add to the growing list. A time shall soon come when you shall bear it fully. Until then consider and record it. Many tests have been administered. You have survived them; no matter how, you have survived. That is enough for now. Soon there shall come an end to some of these, but never to all. No, never shall all tests end. Never shall anything depart for an end of time. At this time I met Christiana, whose coming was foretold. This lady was full of fiery energy and beauty. Through her lips my Angel sometimes spoke. Through her eyes my Angel often smiled. Through her actions and thought I was slowly driven nuts. She was intense! I grew with her. This is my name in the Sephira of Netzach, and my 4 Degree = 7 Square motto; "Wonder upon Wonders" PLA BPLAYM whose number is 264 (834 with final Mem) 264 = 2 + 6 + 4 = 12, the number of the path of Bet on the Tree 12 = 1 + 2 = 3, Binah, the place of understanding. 264 = 23 x 3 x 11 = 8 x 33, the fountain of desire. 264 = 132 x 2, the wisdom of Q.B.L. 264 = SDR = arrangement, order, row; passover eve service (Sader) 264 = MDRK = footstep, treading. 264 = NDYR = rare, infrequent, scarce. 264 = RBYBYM = descent of showers. 264 = DM - KR = Blood of the Lamb (name of a place in Arabia visited by Brother C.R.) 264 = ChRVN = anger, brier. 264 = DYNR = coin. 264 = ChQVQYM = Emanatia. 264 = RHTYM = channels, pipes (another reference to Bet and to the paths of the Tree in general) 834 = 2 x 3 x 139. 834 = ShLChVPYTh = womb. 834 = dwdeka = twelve (another reference to the path of Bet). (Greek: delta-omega-delta-epsilon-kappa-alpha) Again I must express my thanks to Frater Fons Numeris for the use of his extensive number dictionaries. Without them such gematria is hard to get. I continued to meditate, but nearly all of the second-type meditations on the gates of Peh had been done. In another burst of sexual need, I sent out four demons to seek me a woman. One of these was Bartzabel; another combined influences of the Sun and Mars. The remaining two were of the Sun and of Venus. I was not yet open enough to receive a woman's love in accordance with the Will of my Angel. Accordingly I failed to obtain more than a sizable amount of entertainment. This was done on November third. I kept the demons in reserve, but they were inadequate as aids to surpass the magical circle of my physical virginity. Time will tell. I decided to use the demons for other things and wait for a Magical Lady to be my willing tutor. I did not dispatch the demons against anyone in particular, but as a sort of general procuration. This was too vague. I scruple to direct them more personally. The failure of the demons resulted in a backwash of energy that rear-ended my car again. No serious problems. Christiana was at the wheel. During this time (under the influence of the Gate PR on the thirteenth of November) I went to a job interview. This was a sign of the eventual approach to Tipheret. It is one of the marks of the sixth Sephira that those who enter there have at least a part of their material and mental life in order. I had been running low on money for some time. This interview led to a part-time position in computer programming at the University of California in Berkeley. The job added enough money to my inherited income to provide sustenance and to maintain my work. It also provided a needed shot of humility. Another gift of these gates was a lesson in the practice of Magick, specializing in precautions. I give this from my Diary: 11/26/72 e.v. Christiana called and we went off to Zebedee for dinner. Later went to the Sleeping Lady for coffee and chess. I detest the game. Played her once and lost. She then began a series of three games with another fellow. Someone noted that the time was 9:30 PM. My boredom at a peak, I decided to evoke fire at Christiana to cause her to be impatient at the game. I repeated this later. Much odd power-flow consciousness. After a time the third game ended and Christiana took me home, with thanks. She returned to the Sleeping Lady. When I entered the house, I noted a strong odor of smoke, windows open. I went toward L's room. There had been an electrical fire in L's room, a lamp and cloth that Christiana had admired earlier in the day. The fire had burned out the clock at 9:45 precisely, connection obvious. I resolved in the future to first project a circle in such cases to contain the force. Christiana had too much fire energy anyway. The extra bled back through a common point between her and myself. The same diary entry goes on: I have entered Netzach to the point of belonging. I will not truly have mastered Netzach until I have attained Tipheret. Much growth in Netzach is before me. Tipheret will be attained when I have a grip on my trip in mind, emotion and solvency, independence. This is not so simple, yet not so hard. Time will grant the patent. The gates march to the wind what molds the worlds. I have received a measure of power to work the miracles of Hod. As my emotional force advances in depth and order, Netzach will be gained more fully and Hod will be truly ruled. My new job started in December. Through it I gained stack access to the library of the University of California. This greatly helped my research, and I acquired photocopies of several important books. At the same time, I began a collection of microfilms of rare and unusual works. This job took much time that would otherwise have been spent in more spiritual endeavors, but it granted me a needed balance of mind and the money that I needed to pursue my works in this world. I am thankful for this. I began a new volume of my Diary with this writing: "Suffer no hindrance to bar thee from knowledge." This is my oath and no will of mine may alter it. The will of beginning is established. A new age is upon the Earth. No longer shall strength abide in secretiveness. To those who trod the Path, the four injunctions hold, yet not by act or inaction of the wayfarer. These injunctions are a reading of the nature of things, and nothing of mortal will can alter them. The injunction to silence is in the nature of things; it is not a charge to deceive or to withhold that which cries out to be told. What is set down here is for the good of many. What is told is told indeed! Void are all prohibitions of speech! Void are all future swearings to a killing dumbness! I began the gates of Tzaddi on the 28th of December, 1972 e.v. These gates will see great wonders in the world. For that reason the time between some of them will be long, longer than for Peh. These gates are greater, for they are gates of love. The next meditation confirmed initiation into Netzach and gave the name to be used in Tipheret. About this time possibilities of teaching another class began to manifest. Joseph, the proprietor of an occult book shop called the Magus, suggested first to F.N. and then to me that we might teach classes in Tarot and Qabalah through his shop. More about this in a few pages. For now, here is the meditation. BTz 1/14/73 e.v. Light of Heaven in a Lamp of Earth! This, in Hebrew, shall be the new name. It is a name of Tipheret. The ways have been trodden in silence. Now shall the ways become strong. Now shall the ways become visible. Welcome to the city of the children grown to the point of human reception. The gates of the place of the elect are open. The King sits upon his throne among the Kings who fall not. These are the Kings who are crowned in Heaven and who stand upon and within the Earth. There is no one to say them nay. There is no one to divide them. All passages open to the bidding of the Kings of the Palace of Schemesh. [FIGURE # 34] AB AG AD AH AV AZ ACh AT AY AK AL AM AN AS Aa'a AP ATz AQ AR ASh ATh BG BD BH BV BZ BCh BT BY BK BL BM BN BS Ba'a BP BTz BQ BR BSh BTh GD GH GV GZ GCh GT GY GK GL GM GN GS Ga'a GP GTz GQ GR GSh GTh DH DV DZ DCh DT DY DK DL DM DN DS Da'a DP DTz DQ DR DSh DTh HV HZ HCh HT HY HK HL HM HN HS Ha'a HP HTz HQ HR HSh HTh VZ VCh VT VY VK VL VM VN VS Va'a VP VTz VQ VR VSh VTh ZCh ZT ZY ZK ZL ZM ZN ZS Za'a ZP ZTz ZQ ZR ZSh ZTh ChT ChY ChK ChL ChM ChN ChS Cha'a ChP ChTz ChQ ChR ChSh ChTh TY TK TL TM TN TS Ta'a TP TTz TQ TR TSh TTh YK YL YM YN YS Ya'a YP YTz YQ YR YSh YTh KL KM KN KS Ka'a KP KTz KQ KR KSh KTh LM LN LS La'a LP LTz LQ LR LSh LTh MN MS Ma'a MP MTz MQ MR MSh MTh NS Na'a NP NTz NQ NR NSh NTh Sa'a SP STz SQ SR SSh STh a'aP a'aTz a'aQ a'aR a'aSh a'aTh PTz PQ PR PSh PTh TzQ TzR TzSh TzTh QR QSh QTh RSh RTh ShTh At the end of the third week in January, our family grew temporarily larger by the addition of J. and C. These mutual friends of F.N. and myself had been living in a house boat near Sausalito. When the winter storms reached their height, tragedy struck, and their home sank in the polluted waters of the Bay. C. was seven months pregnant at the time. We welcomed our stranded friends and gave them shelter. This simple kindness has been rewarded a thousand fold by what followed. The influence of these two gentle people brought us all together and helped to close the rifts that had formed between L., F.N. and myself at various times. They also brought a great blessing on the house and rendered the room of Yesod and the Moon truly sacred. This blessing and this consecration was the eventual arrival of C's tiny baby, Amala. The classes that Fons Numeris and I were hoping to teach at the Magus more-or-less fell through. We obtained tutoring work, but the classes had not enough applicants to warrant being given. We would try again later and under different circumstances. In my own case, on the night the class was to begin, I went to the Magus and waited. Grace, an astrologer friend from Berkeley and points East, was a very welcome sight. Amusement was offered by four Jesus Freaks who tried to convert me from my personal contact with God to their follow-the-leader blindness. I talked about half the time and helped them with their Biblical quotations, but after an hour or so dismissed them. They helped me to get over my disappointment at not having the class. I don't know where their souls dwell. Their words were filled with ignorance and hatred, but no one should judge the progress of a soul by its manifestations in the body. I blessed them again in the intensive part of my next meditation. I hope one day that they will be able to listen to such words as I have heard. GTz 1/28/73 e.v. A great light burns brightly in a lamp of earth. This is the present state of things. This is the present state of the task. Have all faith in the going forth in light. There shall be no lack of what is needful. There shall be no failure. Yet there shall be unexpected lessons. Accept the truth in all things. Even when that which is so carefully planned runs contrary to plan, deny nothing. There is no fault or punishment. There is no defect. All is as it should be. All proceeds well. The lesson comes to thee as new knowledge, not as dull exercise. Many tasks, once readied, give way for greater. If the older is to be done, it will be done. Relish surprise. Much is in store. Receive then the blessing of the Dominus Liminis. Words matter little. You pass now through Paroket and upward to ThPARTh. Come dreaming child, a place awaits thee in the Sun! The day star shines to illuminate the world for thee! See by its light and know the lost knowledge that all know behind all seemings. The silent lady smiles upon thee. Accept her good graces and smile in return. Already the mighty one bends low to shelter you from harm and miscarriage. Adore the high and embrace also the low. Other grades await. Other initiations are before thee. The names for Geburah and Chesed are hovering about you. The names for the unnameable shall flit through brief existence. "Holy art Thou, Lord of the Universe. Holy art Thou Whom Nature has not formed." The class at the Magus was a failure, but a better came of it. Grace, who was my friend in the affair with the Jesus Freaks and in many other things, proposed that we tutor each other. She would teach me Astrology, and I would teach her Qabalah. This arrangement was both pleasing and acceptable to me. We met every week or so for a time and shared our knowledge. It was at one of these meetings that Joseph, the proprietor of the Magus, dropped in and suggested this very writing. At his instigation I began it. By the Will of my Angel I am finishing it. Grace introduced me to many interesting people. In February, I received a last communication from AMORC, the San Jose based group of pseudo-Rosicrucians. These good people and I had a falling out over an oath of secrecy. I contended that the oath in question was too narrowly defined and that the AMORC material in question (through the eighth degree) contained nothing of a secret nature. AMORC replied that the oath was not subject to review and that only by signing it could I remain a member. I made a personal phone call to pursue the matter, but was indifferently handled. Because of the wide influence of this order and because of the nature of this narrative, I feel it would be best to give my final communication to AMORC in some detail. This will establish more clearly my relationship to such popular groups and will bring light to bear on the relationship that earlier existed between AMORC and myself. I quote from my letter: "I have decided, on close perusal of the 'Plea for Admission to the Ninth Degree' that the text of that plea is in contradiction of my understood obligations to the Order. This contradiction lies chiefly in two points: 1: the absolute prohibition on showing the monographs to others. 2: the overly generalized prohibition on discussion of the Order. "In earlier oaths to AMORC, various promises and dedications were made to the effect that I, a member, must do my utmost to propagate the Order in the directions naturally open to it. This I have done. This I fully intend to continue to do, regardless of my being an active member or not. The prohibition on discussion is too restrictive to permit verbal propagation of the Order among those most in need of its teachings. The prohibition on displaying the monographs places a member in an inferior position to that occupied by nonmembers. The monographs are not 'secret' in any sense but the formal one used by the Order. They contain no information not already available to the public through the Library of Congress... "Since I have acted in a manner to make the noted provisions of the Plea untrue with respect to myself, and since to sign that Plea as written would be to utter an untruth, I have decided that I may not sign the Plea in good faith. In an earlier letter I submitted an alternate Plea, drafted after the example of earlier, member composed oaths. This has been refused. Accordingly, I see no alternative before me other than to tender this, my formal resignation from active participation in the Order AMORC. "Although I will not be able to continue in the work of AMORC in a direct fashion in the future, until such time as the present restriction may be lifted or I undergo a change of understanding which may permit my signing the Plea as written, I shall continue to consider myself a Rosicrucian in the full sense of the title. "I am grieved that it will no longer be possible to continue my studies of AMORC, especially in the question of 'the only true and original Rosicrucian Order.' This has never been demonstrated to my satisfaction, and I have hoped to be shown evidence of AMORC's past, beyond the vague hints appearing in several published works. It has seemed on the one hand that AMORC is an outgrowth of the Grand Orient Lodge of French Masons in union with a branch of the SRIA; on the other hand, AMORC seems to borrow much of its material from the writings of H.P.Blavatsky and A.Crowley. The influence of Crowley is especially prominent in AMORC's little booklet "777", having the same title as Crowley's "777" and displaying on its cover the official seal of Crowley's O.T.O. Such matters as this are a passion with me. Crowley has been a high person in my life for some time. Although to copy him is folly, much of his work and his life is noble in the extreme. I had hoped that AMORC would be another avenue of approach to this great man's works. The question of AMORC's being the 'True and Original Rosicrucian Order' is, of course, moot, that Order being invisible from its inception on the Cosmic. Nevertheless, I had hoped that AMORC would prove to be an accessible channel to membership in that Higher Order (called the Great White Brotherhood by some). Other channels have subsequently opened to me, and I am in daily communication with my Higher Self. Thus I am not dependent on AMORC for anything beyond the sense of fraternity that I have come to so deeply cherish. I grieve the loss of AMORC from my path to the upper light. To paraphrase the late President, John Fitzgerald Kennedy; It's not what AMORC could have done for me, it's what I could have done for AMORC --- had I been truly cherished in its ranks ... To abandon the Ego and to abandon Egotism are not the same. Had Fr. H.S.Lewis truly abandoned his Ego, AMORC would never have come into existence. The artificial repression of the Ego below a certain level leaves nothing but an automaton, a being capable of nothing more than a rubber-stamp-like existence. Such people have no measure of the love and patience possessed by a truly egoless person, a person at one with all things including personal identity. Fr. Lewis did not abandon his Ego, he outgrew it. Paul Foster Case once referred certain groups as "Grammar Schools of Occultism." The need for such is very great in this time of religious crisis. Some time later I discovered that my theories about the origin of AMORC may have hit close to the mark. Francis King, in his "Sexuality, Magic and Perversion," pages 143-144, gives details about the origin of AMORC as a sort of splinter group of O.T.O. According to this account, Lewis obtained a charter from Theodor Reuss for the establishment of a branch of O.T.O. Lewis had done some organizing before this time, and had a small group ready. Later, when Crowley replaced Reuss as Head of O.T.O., several branches of this organization were unable to accept the new leadership and rebelled from the parent Order. AMORC seems to have been one of these. King goes to quote Crowley in a passage directly refuting many of AMORC's claims. I still contend that AMORC has its uses. There are many people who don't need much more than a consoling hand and a simple faith in human superiors. To such, AMORC is a very good thing. As a source of Higher Knowledge, AMORC is not what it seems to say it is. I remained for several more years a member in good standing in BOTA (Builders of the Auditum). This organization was founded at the direction of Dr. Paul Foster Case, and has its main offices in Los Angeles. BOTA is an outgrowth of the American branch of the Order of the Golden Dawn, according to its literature. In my experience to the end of my active affiliation, all of its pledges and swearings include a clause or provision that makes the whole thing subject to the Higher Self. I find nothing wrong with this. Its teachings are drawn from the work of Dr. Case and are strong in the areas of Tarot and Qabalah. I have found no trace of the preposterous claims that many other similar organizations have made. I do find that BOTA is far less practiced in its own teachings than I would wish. There is a genuine spirit of love and sanctity about this Order, but not enough attention to scholastic study of its teachings among the members to suit me. I am perhaps a bit overbalanced on the side of the pillar of severity of the Tree of Life. For that reason, my comments concerning both BOTA and AMORC should be taken with a grain of salt regarding overall judgments of their weaknesses. For those who have read consistently and understood some of this narrative, I would recommend membership in BOTA but not AMORC. For those who were unable to understand or read most of what I have written in these pages, I recommend membership in AMORC. Mine is a path involving a fair amount of work and intellection. For those who can and will labor and study without dependence on peer parity, BOTA is a source of much that is useful and desirable in these matters. Neither group is particularly tolerant of other groups or of unorthodox social and sexual orientation. Whether a person joins such a group or not, the path is essentially a private one in its higher reaches. Such groups provide companionship and some knowledge along with a little direction. No group or Order exists in the physical world that can bestow the heights of spiritual growth or rightly dictate its limits. That is a work that can only be accomplished by the efforts of the individual and God. At most, such groups can make easier the way. When such groups seek to dominate the unwilling or to damage those who will not or cannot profit by their methods, they are indulging in a simple power play; and their members should withdraw. If such a group would try to extend their control past the point of harm, the provision of Crowley's "Liber OZ," a sort of declaration of independence, come into proportionate force. AMORC and BOTA are not likely to abuse their roles to a very extreme extent, but there are a few groups calling themselves O.T.O. (without any right to do so) which have been known to exceed the bounds of their rightful authority. Some of these have been destroyed through the direct action of the Law of the Land, and others remain in existence. There are lodges of O.T.O. which are both duly constituted and rightly acting. These are in the line of Hymenaeus Alpha, under charter by Crowley and determination of identity by the US Federal Court to be authentic. They are accessible to the public. Many other groups and orders exist. Join them at peril and in hope, if you will. Many of them are excellent. A few of them are rotten. Most of them are harmless. There is a greater Order than these, called A.'. A.'.. Crowley established it to lead people through and beyond the petty restrictions of other orders. It nearly failed in his lifetime, but it presently continues in direct link to this day. That is a matter not proper for me to discuss here without the leave of Soror M... We are nearing the end of this narrative. That which it describes goes on, but this writing has set limits. A few more things will be taken up, and some appendices will be added to aid the seeker. To return: A bout of hay fever in March led me to speculate about reincarnation and introduced another communication from my Angel. 3/15/73 e.v. At some time in the distant past I was a nature priest. In that role I grew to prominence, made dedications and became bound by strong oaths. In time, however, I learned of another sort of magic, a magic of logic and number. This I embraced. I never joined the worship of nature to the magic of order. This new magic held the physical world to be evil, or at least inferior. I abandoned my previous oaths and sought the celestial and higher worlds. I rose to and beyond the Abyss. Yet I fell, by my own need and will. I had attained to a place which was one of two places. I came from one place and, abandoning the first, went to another. I changed one state of another ... I ended up the same in a different world. My fall from beyond the Abyss was voluntary --- as all such falls are. This fall constituted reincarnation. It is my destiny to reincarnate and to strive until there are no more two worlds, but only one. Then I will reincarnate until two and one vanish into none. Then I will reincarnate until all, one, two and none are and are not. At the end of time I will be free not to exist. Only when my feet cry and my head laughs will I be as I am destined to be. In those days the worlds will float like soap bubbles about me, and I will pleasure myself at my pretty toys. All parts of me are now in existence. This matter of time is a jest I have invented to amuse myself with limitation. The lesser parts of me shall cleave to the greater and draw strength through Divine madness. On the 17th of March, C. had her baby. The room of the Moon was sanctified with the advent of a magical childe. [FIGURE # 35:] (Full page figure goes here. This is a Tree of Life with the Sephiroth as simple circles and the paths as single lines. Each path has the English name of the letter and the number only. Each Sephiroth has the number in the center, the Hebrew name arched above the top, the English translation of the name arched below the bottom and the English pronunciation of the Hebrew name inside and just above the number. This diagram also has Da'ath in the proper place as dashed circle without a number.) On the 20th of March, I made the following self-analysis: Diagnostic speculations on progress. Comprehension of Sephiroth and Paths. (A such exercises are recommended to students on mastering the general human correlations to the Tree of Life.) Activity: Tipheret --- hard to hold to. Currently tend to move toward Geburah and instead fall from Tipheret. Netzach ---- mostly held, but deficiencies in detail. Needs more work via path 24. Paths 28 and 29 are fully functional but tend to be overridden by recurrent 24-25; 6- 5-8 problem. Hod -------- fully functional but not fully controlled or guided. Failure of reach to Geburah causes fall to Hod and recurrence of old problem. Attempts to do Geburah work with Hod tools are engendering Qlipothic activity in Malkut and undermining Yesod --- results in a fall to Qlipothic Tree. Qlipothic experience: This is not an "inverted Tree" in the sense that it must be climbed up to the regular Tree of Life. This is a "turned inside out" version of the regular Tree of Life. Qlipoth result from improper use of the regular Tree. This is nothing more than break down through improper activity. The cause is an attempt to work problems on higher levels than those actually attained or appropriate to the nature of the problems. The results which should be immediate are instead totally frustrated. The evils attendant on such frustration all stem from descent of the Tree under the illusion that the Tree is being ascended. The instant that the actual status of descent to a lower level is recognized and accepted, the Qlipothic Tree vanishes and the Tree of Life is reinstated. Climb to the point just before the failure is almost automatic. Description of Subjective Experience. Tipheret --- Sense of harmony and good order. No problems. All is mellow. All work proceeds smoothly. Alcohol doesn't produce much hangover. All experiences are beneficial. Attempt Geburah -- Greater powers of action (Magical and otherwise) of Tipheret consciousness tempt toward control. Vision of Tipheret is not clear enough. It must grow. Tried Geburatic controls of house. Some success. Geburah activity of minor key partly successful along path 22, but path 23 not functional enough. ... Results in downward drift. Geburatic tasks attempted from Hod level produce anger. This is a poison to the whole Tree. This anger is not Geburah anger (angry God) but Hod anger (angry servant). Geburah anger is merely hot compulsion on externals. Hod anger can work that way only on Yesod and Malkut. On Netzach, Hod anger is catastrophic and produces path 27 problems. This produces more trouble until corrected. Paranoia results. Hatred enters. This is Qliphothic. Recovery --------- many banishments instill good attitude and reduce hate and paranoia. Centering actions set circumspection in action. This proceeds through analysis and theory of the Hod nature. Desire to correct the problem of hatred-paranoia draws up to Netzach. Tipheret emerges with an overview (this analysis). Consolidation of the whole of progress to date results from this overview. Progress to date and overview: Malkut ------- functional. Yesod -------- functional. Hod ---------- functional. Netzach ------ functional but requires occasional watching. Tipheret ----- beginning functional. Geburah ------ slightly functional. Chesed ------- functional but not always connected to lower Sephiroth. This results in high purpose, but actions toward attaining that purpose lack coordination. Da'at -------- Tipheret-Yesod-Malkut not yet ready to link to this state. Da'at full functional between Chesed and Binah-Ain, but not able to be active below Chesed. Binah -------- full functional but no links below Chesed. Chokmah ------ same as Binah. Keter -------- same as Binah. Ain ---------. Ain Soph ----: always functional. Provides only link to all Ain Soph Aur . other levels. Paths: 32 through 28 ----- functional. 27 ---- functional but gives occasional trouble. 26 ---- functional but can be overloaded through negative emotion. 25 ---- functional during balanced emotional states and during introspection. 24 ---- developing, partly functional. Able to bear almost full normal load. Not able to bear overload unless greatly supported by lower paths. 23 ---- functional only partly; and, even then, outside help from chemistry generally necessary. 22 ---- occasional snap functioning. Normally closed. 21 ---- usually closed, occasional leaks. 20 ---- as 21. 19 ---- some opening. 18 through 11 ----- some opening and some fully functioning, not usually open from lower levels. Communication from lower levels is fully functional only through Ain (Mezla) ... Much downward communication. These and all other paths work well from top to bottom; but ascent is not yet possible, except by chance, to the higher levels. Occasional, partial, chance ascent happens. Lightning bolt overview --- after this corrective study. Malkut ruled by Yesod. mind over matter --- works always. Yesod ruled by Hod. magical control --- works usually. Hod ruled by Netzach. motivational guidance and selection of magical activities --- works often. Netzach ruled by Tipheret. current purpose in this life --- works partly. Tipheret ruled by Geburah. direction of life purpose and development --- works unconsciously except for rare conscious working. Geburah ruled by Chesed. administration of higher purpose --- unconscious. All higher are unconscious. Function proper to Sephiroth: Malkut --- physical existence. Yesod --- lower activities coordinated. Hod --- lower activities planned. Netzach --- lower activities motivated. Tipheret --- life activities coordinated. Geburah --- life activities planned. Chesed --- life activities motivated. Da'at --- link to total consciousness. (vanishes when middle pillar rises). Binah through Keter --- separate higher self --- communicates via Da'at and guides Chesed. Functions change when Da'at is replaced by Tipheret --- constitutes total victory over the Abyss and marks attainment of godhood. Late in March, the major rifts in our family closed. Some time after that we went our separate ways in peace to live in other places. The love that resides does not depart. We will remain brothers and sisters in quiet ways all the time to come, under our own True Will as it manifests in our individual wills. As Crowley wrote: "Do what thou wilt shall be the whole of the Law." "Love is the law, love under will." POSTSCRIPT. On the third of April, 1973 e.v., I received the name of my holy Guardian Angel. This name is not alone the name of the Highest. This name is that by which I may ritually invoke the Angel and seek the Presence. Another bore it long ago when Troy stood against the Mycenaeans and Odysseus was less than he later seemed. From this indwelling spirit comes trust to the planet of Thoth. The name: Pi-alpha-lambda-alpha-mu-eta-delta-eta-nu Palameden --- "from Palemedes" With thanks to Apollonius of Tyana for services piously rendered. The number of the Angel is 222. "Ever the Beginning" --- the motto of Da'at. -oOo- On September 29th, 1973 e.v., Sun in Libra and Moon in Libra, under the gate ZTz Trisha and I ......but that's another story .... THE APPENDICES APPENDIX A THE VIEW FROM TIPHERET To touch Tipheret is to reach the center of the Tree of Life. The Tree then assumes new functions. Climbing above is possible; so is descending below. Tipheret is not only the center of the Tree, it is the heart, the one best part. To limit one's self to the heights alone or to the depths alone is pointless. The center is the lawful place of man. The reaches above Tipheret are a vast and dimly perceived future. The passages below Tipheret are an equally vast and nearly equally dimly perceived past. Tipheret is a great lock upon a mighty river. The name of the lock is "Now". The river above the lock is called "Future", below "Past". Through Tipheret passes all consciousness. Tipheret regulates the flow of consciousness. The space between the highest three Sephiroth of the Tree of Life and the lower seven is called the Great Abyss. The three Sephiroth above this gap represent very abstract and spiritual states of mind that are hard to "bring down to Earth," to link to the seven Sephiroth below. When one has come near to some consciousness of Tipheret, this Great Abyss remains. Its character changes after Tipheret is reached. Before, the Abyss represents a division between the immortal Mind of God and the created levels of mortal consciousness. At Tipheret, the mind of God looms closer. Voices are heard and visions experienced (Yesod function attendant on Tipheret). These communicate imperfectly between the mind at Tipheret and the first three Sephiroth. There is a vagueness, increasing rather than decreasing as attainment proceeds. The mind at Tipheret seeks understanding through reason and in time rises to Geburah. The supercelestial messages are still not fully understood. Purpose is clearer at Geburah and actions in the lower worlds are easily directed. Yet there is a haunting dimness, as of a figure half hidden by the glare of the Sun through morning mist. The mind of the one below the Abyss hungers for the parting of the mists and the clearing of the glare. This hunger builds as a yearning for union with God; and Chesed, the Sephira of the higher emotions is reached. At Chesed desire grows until the mind leaps across the gap of worlds, the Great Abyss, and enters direct consciousness of the highest Sephiroth. In the abandoning of the lower seven Sephiroth, consciousness in them is diminished and partly lost. The body and the lower mental functions continue in a semblance of independence while the higher functions watch without comprehension of the lower. There is a failure in this, a failure that can be remedied by multiple reincarnation into one body or into successive bodies. This process constitutes spiritual death and rebirth. There is yet another way to repair this failure, this loss of connection between the lower and higher minds. I refer the reader to "32 Emanations, the Path of Initiation", herein, in the matter of path 27. The problem is basically the same. When the lower seven are perfectly developed by great care and long effort, the Abyss ceases to exist and the passage to the Highest is easy. The Tree of Life than changes its form. More about this later in this Appendix. We shall now investigate the shadows of the Tree. The Tree is one thing, its shadows are others. The Tree of life is a map of creation and of consciousness. It shows states of mind, and it leads cognition from one state to another. When the Tree is seen from one of its own Sephiroth, and understood by the consciousness that attends that Sephira, it is perceived partially. Each Sephira includes within itself all Sephiroth lower on the Tree than itself, and each projects itself into the higher Sephiroth. Each Sephira provides a distinct perception of the Tree of Life as a whole. Each Sephira colors, as it were, the whole Tree with a distinctive mental tint. The ten views of the Tree of Life that are natural to the ten Sephiroth are "shadows" of the Tree. In Malkut, the tenth Sephira, the Tree is the physical world. All its attributes and all its symbolism relate directly to the physical World and the senses. Books have been written which expound this view. They insist that all criteria surrounding the Tree of Life be based on physical measurements, astronomical phenomena and the like. Such books often greatly alter the form of the Tree of Life Diagram to make it fit particular physical data. In Yesod, myths and stories define the Tree. In Hod, rational philosophy develops the Tree. In Netzach, love of beauty and pattern overreach the strictly rational, and the Tree is portrayed through artistry and poetic imagery. In Tipheret, no less than a harmonious life can express understanding of the Tree of Life. Geburah views the Tree through teaching and aiding all life. Chesed depicts the Tree as salvation. No matter what the Sephirotic view of the Tree, all the Sephiroth participate. There are no absolutely pure conceptions of the Tree. All understandings are "shadows." The depth of the understanding is revealed in the intensity and characteristics of the "shadow." Consider this book. It has physical existence and refers to physical events. These events are described in order that some understanding of the Tree of Life may be conveyed. This much is Malkut. There are several dreams and a considerable number of dreamlike meditations and stories included here. These also relate to the Tree and, by their nature, are a part of the "shadow" of Yesod. Hod's "shadow" is seen in the philosophical and analytical portions. Netzach is found in those parts which strive with emotional response and describe physical drives. Tipheret is embodied in the form of the work as autobiographical, in so far as the Author's life tends to harmony, and in accounts of social existence with others. Geburah is found in the intent of the work and in the mysterious power that produced the experiences described. Chesed is found in the aspiration of the Author. Of all the "shadows" of the Sephiroth that touch this book, that of Tipheret is the strongest --- yet all are present. Even those shadows that are found in Binah, Chokmah and Keter are found in this work. All these things are found in all books and works of all Mankind in varying proportion. But what of the shadow in Tipheret? This "shadow" in Tipheret is one's own conception of life and of purpose in life. This conception may take any form. It may be formalized into a pattern like the traditional diagram of the Tree of Life or like a manner of life outlined by church, society and state. It may be a hit or miss thing developed without plan and accepted when it settles down to consistency. This conception may be limited in aspiration or it may be without limit. Whatever else it may be, it is the Tipheret level understanding of existence --- to a student of the formal Tree of Life diagram, a Tipheret tinted shadow of the entire Tree. When this shadow brings joy and pleasure, it is projected downward into the Netzach shadow. When it is analyzed, it is projected into the Hod shadow. When it is dramatized and fantasized it is in the shadow of Yesod. When the Tipheret shadow that is the total conception of one's own life effects the physical world, the "shadow of Tipheret" penetrates and rules the shadow of Malkut. All these shadows dance and move within each other. They have no separate existence. Tipheret is meaningless without Malkut. Malkut is dead without Tipheret. Hod is sterile without Netzach. Netzach cannot be a vehicle for Beauty without Tipheret. All are in all. All depend on all. There is only one Tree; all seeming separate parts and views are shadows of that Tree. For the word "Tree", take any word that includes all things in one thing. Projection upward is also possible. When the shadow of Tipheret is studied analytically and synthetically, projection into three other Sephirotic shadows occurs. The simple mechanical relationships of life are viewed in Hod. The underlying principles of the life experience are elaborated in Geburah after they are rationally isolated from Tipheret. Binah receives particular examples of the application of pure reason. In like manner, the reactions and developments of emotions project the shadow of Tipheret into three other Sephiroth. The life experience produces simple wonderment and isolated emotional display in Netzach. Chesed draws a unitary longing from these same experiences. Chokmah receives particular tongues of the Universal Flame of Passion that are proper to its own exalted place. Projection of the Tipheret shadow of the Tree also occurs in a balanced fashion into three other Sephiroth. This projection is an elevation or degradation of the life experience accordingly as it ascends or descends on the Tree. No moral connotation is intended by the words "elevation" and "degradation", only elevation as approach to unity and degradation as multiplication of forms with concealment of unity. The experience that is the shadow of the Tree in Tipheret falls down into Yesod when it becomes puzzling, imperfectly visualized, or imperfectly accepted. The projection into Malkut is accomplished through Yesod. Yesod is the link between the perfected consciousness of living in Tipheret and the physical processes of life in Malkut. In Malkut the life experience becomes actualized in physical living. The weak link between the inward consciousness of Tipheret and the outward life of Malkut is Yesod. One conception of the Tree suggests a solution to this problem, at a price. The examples that conclude this Appendix will deal with this suggested solution. Projection of Tipheret upward into Keter is nothing more or less than a final perception of the life experience as an absolute unity. When this occurs perfectly, the Tree vanishes into the Absolute Oneness of Keter. Much the same sort of vanishing occurs when the Tree is perfectly projected into the Absolute Multiplication of Malkut. Merkabah Qabalah recognizes ephemeral and partial states of this kind in conjunction with crossing the Abyss, notably under the method called "50 Gates of Understanding" in which the top three Sephiroth become one and the last two are similarly subsumed in each other at the moment of opening of the 50th Gate. Those gates are not combinations of letters, by the way, but of the lower seven Sephiroth with each other. There are many mental and physical activities that involve all the lower seven Sephiroth. Among these are speculations on the form and meaning of the Tree itself. No matter what the basic approach, whether from Malkut, Geburah or wherever, all the Sephirotic shadows take some part. The examples which follow are devoted to a study of alternate forms of the Tree of Life diagram. In the sense of their being studies of a system of salvation, they belong to Chesed. As constructions for guidance in life, they belong to Geburah. As efforts produced in life, they belong to Tipheret. Their emotional impact, the delight of understanding them, belongs to Netzach. The rational application of these examples and their more concrete explanation comes from Hod. The direct guidance they have over physical conduct pertains to Yesod. Their physical existence in this book and their actual effect in the physical world belongs to Malkut. Because they are abstract, rational structures in their most prominent details, Geburah is their chief place. To understand that which follows, a bit of foreknowledge is necessary on the part of the reader. Some of this may be obtained by reading "32 Emanations, the Path of Initiation" earlier in this book. The summaries toward the end of that selection are especially useful. Alternately, the reader may wish to refer to books by other authors on the subject of the Paths of the Tree of Life. The next few paragraphs introduce the Tree to those who may not have seen it before. Those who have considerable experience with these matters will find some of this a bit overly familiar, but it may help the neophyte. The Tree of Life diagram is a development from a far more complex and ancient system of mysticism called the Qabalah (also spelled: Cabala, QBL(H), Kabbalah, Qabbalah and in various other ways. The word in Hebrew is QBLH, and before 1,000 e.v. it was called: Chokmah Nestorah, Raz and Sod). The original use of the Tree of Life diagram appears to be for organization of methods of interpreting sacred literature. Our familiar Tree of Life diagram appears in 16th century illustrations with the assignment of letters to the paths used later by the Order of the Golden Dawn. The present form of this diagram is not absolutely known to be more than half a thousand years old. Whatever its age, it embodies a philosophy similar in many ways to Gnosticism and Neoplatonism. The diagram is a graphic depiction of the mental universe. In the form used here as "traditional," it is composed of thirty-two parts, with an additional part sometimes postulated. Ten (or eleven) of these parts are called Sephiroth, a Hebrew word meaning, among other things, "Numbers". These Sephiroth represent states of human consciousness ranging from unity with God (number 1, called Keter) to immersion in the physical world (number 10, called Malkut). The Sephiroth can also be viewed as stages in creation, as levels of interpretation ranging from the Abstract to the Concrete, and in other ways. Circles are commonly used to represent the Sephiroth on the diagram. Twenty-two lines or paths connect the circles. These paths are transitional mental states created by moving between the more firmly established Sephiroth. There are many details in the description of the Tree of Life diagram that will not be taken up here. [Figure # 36] Keter . 1 . 12 . : .11 . : . . :13 . Binah : Chokmah 3 ------------------:------------------2 : . 14 : . : : . : . : 18: .17 : 15. :16 : . : . : : . : . : : . : . : : . : . : : . : . : : . : . : : . : . : Geburah . 19 : . Chesed 5.-----------.------:----.------------.4 : . . : . . : : .22 . : . 20. :21 : . . : . . : : . . :. . : 23: Tipheret : : . 6: . : : .26 : 24. : : . : . : : . :25 . : Hod. : Netzach 8.------------------:-----------------.7 . . 27 : . . . : . . . 30 : .28 . . : . .31 .Yesod. 29. 9 . : . : . 32: . : Malkut 10 In all these examples, the following set of correspondences to the thirty-two parts of the Tree will be used. There are many other correspondences that provide insights. For more correspondences, see A. Crowley's "Liber 777" and Appendix B of this book. The numbers used here on the diagrams and in the left-most column of the tables agree exactly with those used in the margins of "Liber 777". To make this a bit simpler, only the common Hebrew names and planetary correspondences will be used for the ten (or eleven) Sephiroth. The twenty-two lesser paths out of Mezla will be linked to Hebrew letters, alchemical symbols, astrological symbols, and Tarot cards. Explanations given with the examples will frequently use Tarot correspondences so that the reader may relate each idea to a picture. All descriptions of such Tarot cards in this presentation refer to the BOTA or Case deck Its illustrations are simple and pleasing. The Author does not believe it possible for the average person to get much out of that follows without recourse to such a Tarot deck in the process of reading this material. The "Rider" or Waite deck will do nearly as well. Crowley's Thoth deck is too complex for this exercise on first reading. CORRESPONDENCES TO THE THIRTY-TWO PATHS OF THE TREE OF LIFE. comprising the Ten (Eleven) Sephiroth and the Twenty-Two lesser Paths: The Sephiroth: Number on Hebrew English Astrology diagram: name: translation: correspondence: One Keter Crown The beginning of whirlings. Two Chokmah Wisdom The Zodiac Three Binah Understanding Saturn. --- Da'at Knowledge Asteroids or Transuranics Four Chesed Mercy Jupiter Five Geburah Severity Mars Six Tipheret Beauty Sun Seven Netzach Victory by Endurance Venus Eight Hod Glory Mercury. Nine Yesod Foundation Moon Ten Malkut Kingdom Earth The Paths: Number on Corresponding Alchemical- Corresponding Tarot diagram: Hebrew letter: Astrological: Card title in BOTA Deck: Eleven Aleph Air (Uranus) The Fool. Twelve Bet Mercury The Magician. Thirteen Gimel Moon The High Priestess. Fourteen Dalet Venus The Empress. Fifteen Heh Aries The Emperor.* Sixteen Vau Taurus The Hierophant. Seventeen Zain Gemini The Lovers. Eighteen Chet Cancer The Chariot. Ninteen Tet Leo Strength. Twenty Yod Virgo The Hermit. Twenty-One Koph Jupiter The Wheel of Fortune. Twenty-Two Lamed Libra Justice. Twenty-Three Mem Water (Neptune) The Hanged Man. Twenty-Four Nun Scorpio Death. Twenty-Five Samekh Sagittarius Temperance. Twenty-Six Ayin Capricorn The Devil. Twenty-Seven Peh Mars The Tower. Twenty-Eight Tzaddi Aquarius The Star.** Twenty-Nine Qof Pisces The Moon. Thirty Resh Sun The Sun. Thirty-One Shin Fire (Pluto) Judgment. Thirty-Two Taw Saturn (Earth) The World. * Crowley sometimes used the Star in this place in the Thoth Deck ** Crowley sometimes used the Emperor in this place in the Thoth Deck These correspondences are used by the Order of the Golden Dawn, BOTA and many other groups. Paul Foster Case and Aleister Crowley use this system, although Crowley made a modification on paths fifteen and twenty-eight after publishing "Liber 777". Other systems exist and are useful. This system is used to render the book consistent with itself and with the writings of those mentioned. The attribution of the Hebrew letters in this fashion to the twenty-two paths was published by Athanasius Kircher in the middle of the seventeenth century in "Oedipus Aegyptiacus", Tom II, folding plate between pages 288 and 289. Kircher's astrological correspondences are at variance with these. The first example shall set the method of this brief inquiry with an examination of the "Traditional" Tree of Life diagram as used by the Order of the Golden Dawn. This treatment employs the pictures on the Tarot Major Trumps for the twenty-two paths. Hebrew Letter correspondence is better, but it is not so easily understood at first. The Treatment will begin at the bottom and work toward the top. The Traditional Tree of Life Diagram: 10 ........ Malkut (Kingdom). this is the physical world and all things that are perceived by the physical senses. This is the Earth. Consciousness here is direct and limited. No thoughts about the things experienced are proper to Malkut, only the experiences of the physical events and material objects. 32 ........ The Path of Taw (The World in Tarot). This is the transitional state of consciousness whereby the physical, direct consciousness of the Sephira Malkut is elevated to the half-awake dream consciousness of the Sephira Yesod. The world is found to be filled with endless forms in endless change. On the Tarot card of this path, a figure dances out the steps of existence within a womb- shaped wreath. The perceptions of the senses in the World are like those of an observer at a ballet. This is the first drawing of meaning from the Physical World and from the sensual experience of all created things. [Figure # 37] Keter . 1 . Magician (Beth)12 . Crown .11 Fool (Aleph) . : . . :13 . Binah High Prestess (Gimel) Chokmah 3 ------------------:------------------2 Understanding 14 Empress (Dalet) Wisdom : . : . : Chariot 18: .17 : 15. :16 Hierophant (Chet) : Lovers : Emperor. : (Vau) : (Zain) : or . : : . : Star . : : . : (Heh) : : . : . : : . : . : : . : . : Geburah . 19 Strength (Tet) Chesed 5.-----------.------:----.------------.4 Severity. . : . . Mercy : .22 . : . 20. :21 Wheel of Fortune : Justice . : . Hermit (Yod) : (Koph) : (Lamed). . :. . : 23: Tipheret : Hanged Man . 6: . : (Mem): Devil .26 Beauty 24. Death : : (Ayin) : (Nun) : : . Temperance 25 . : Hod. (Samekh) Netzach 8.------------------:-----------------.7 Glory 27 Tower (Peh) .Victory Sun (Resh) : Star(Emperor) (Tzaddi) . . 30 : .28 . . : . Judgment .31 .Yesod. 29. Moon (Qoph) (Shin) 9 . Foundation . : World 32: (Taw) : Malkut 10 Kingdom 9 ......... Yesod (Foundation). This is the place of beginning thought. Yesod is both the foundation of higher thought and the foundation of the forms that manifest downward in Malkut. Yesod is the level of dream and fantasy. The perceptions of the senses are woven into a loose pattern that is but a single step from direct perception of the Physical World. When the mind descends from Yesod to Malkut, the path of Taw imprints the pattern of Yesod on the Physical World. When the mind ascends from Malkut to Yesod, a pattern is formed from sense perceptions. 31 ........ The path of Shin (Judgment in Tarot). This path elevates a selected part of the physical, direct consciousness of Malkut to the rational consciousness of the Sephira Hod. The card of Judgment shows an angel (the higher will) drawing forth human beings from graves. Rational will seeks for order among such perceptions. When cause- effect relationships are found and associations are discovered, this rational will acts to construct a world view. This world view is a hit-or-miss thing. Anything in the physical world of Malkut that does not fit the evolving world view of Hod is rejected by the rational will of the path of Shin. When a failure occurs in rationalizing out the Hod world view, new sense perceptions are selected to permit reconstruction. When the world view of Hod is perfected, the lower rational mind is resurrected from the grave of matter. 30 ........ The path of Resh (The Sun in Tarot). This path elevates a selected part of the dream consciousness of Yesod to the rational consciousness of Hod. The card of the Sun shows children dancing beneath the face of the day star. The Sun of Reason sheds light upon mysteries of the playful mind. This play is dream and fantasy. From the study of such things, the world view of Hod is tempered from the starkness produced by the hard path of Shin to a softer and more flexible awareness. Shin does little more than organize perceptions. Resh adds the tricks of symbolism to further compound and develop these perceptions. Resh introduces allegory and metaphor into Hod just as Shin introduced analysis and synthesis. The path of Resh completes the tools of mundane reason. 8 ......... Hod (Glory). This is the place of the first flowering of thought into order. Hod is the glory of the world of the senses and the compacted will of the higher Sephiroth. Hod is built up by rational inquiry along the path of Shin and by analogy along the path of Resh. The end product is the development in Hod of a rational, self- consistent consciousness of material things and of imaginings. When this is reversed, and the influence of Hod descends along the paths of Resh and Shin, fantasies are designed to embody ideas in Yesod, and the physical world is controlled in Malkut. 29 ........ The path of Qof (The Moon in Tarot). This path elevates a selected part of the physical, direct consciousness of Malkut to the emotional consciousness of the Sephira Netzach. The card of the Moon shows a strange scene of animals, crayfish, water, towers, a path and the Moon. This complex of images suggests slow evolution of feeling and emotional reaction. The physical world gives many experiences. These experiences may be rationally examined (to lead toward Hod) or they may be emotionally accepted (to draw toward Netzach). The path of Qof is emotional acceptance of experience. By Qof the senses develop strange echoes in the soul. Preferences and desires awaken without explanation. Some things effect the mind to produce pleasure, others to produce pain. Some experiences seem to be meaningless in terms of emotion. Such unemotional experiences are ignored in the path of Qof. Only those things that quicken or slow the heart are taken up by this road to build the emotional mind that dwells in Netzach. 28 ........ The path of Tzaddi (The Star in Tarot --- var., Emperor) elevates a selected part of the dream consciousness of Yesod to the emotional consciousness of Netzach. The card of the Star shows an allegorical figure pouring water upon the earth and into a pool. This image represents the emotional qualities of fantasies and stories as they are enjoyed by the empathic mind. A story or legend in Yesod would be analyzed along the path of Resh to discover its hidden meanings. The path of Tzaddi seeks emotional content from such a story or legend. To Hod go the theories. To Netzach go the feelings. The path of Tzaddi makes less demanding and less immediate the emotional pattern of the soul in Netzach. A dreaminess is added from the Sephira of dreams to help emotions trust each other. (On the variation: Crowley switched the Emperor and Star cards in an effort to explain a passage in "Liber AL vel Legis". If we view the woman of the Star as Mother and the man of the Emperor as Grandfather, it is possible to see the Emperor as emotion striving to assess life. The Star then becomes an ordering influence.) 27 ........ The path of Peh (The Tower in Tarot). This path elevates the rational consciousness of Hod until it can mingle with developing emotional consciousness in Netzach. The path of Peh beings order to the emotions so that no emotion runs contrary to another emotion. The emotions are guided and ruled by what is best for all the mind. Emotions are not suppressed; rather they are liberated from disorder. Instead of breaks and crises in the feelings, there are waves of greater feeling and of lesser feeling. These waves are synchronized and compose a sort of tide of the soul. Before the influence of Hod is added by Peh to Netzach, storms and madness wreck the emotions. After this path has been taken, the emotions are in concert. At no time does the rational mind at Hod dominate the emotions; guidance is necessary only to make them healthy. The emotions are more important and more holy than empty and lifeless reason. The card of the Tower shows a phallic building crowned with fire and lightning. This represents both pain along the way and the orgasmic joy that accompanies marriage of reason and emotion. After this marriage is consummated, emotion rules the mind while seated on a throne of reason. 7 ......... Netzach (Victory through Endurance). This is the place in which the lower worlds are perfected through elevation of emotion to the queenship of the mind. Netzach is the victory of mind in the senses, and the embodied passion of the higher Sephiroth. The path of Qof draws sympathies from sense impressions in Malkut and builds from them a loose mesh of emotional reaction in Netzach. The path of Tzaddi adds melodramatic touches by drawing upon the dreams of Yesod. The path of Peh coordinates the whole by drawing upon rational conceptions from Hod. Netzach is then complete, and fervor links with reason to rule the lower worlds. 26 ........ The path of Ayin (The Devil in Tarot). This path elevates the rational world view of Hod to begin the formation of consciousness of life in the Sephira Tipheret. The Devil card represents a monstrous beast upon a half- cube. At this "Devil's" feet are chained womanly reason and manly emotion. These must be liberated from the undue restraint of the chains forged unfeelingly in Hod. Strong is the rational mind of Hod, too strong to permit free use of its strength. The path of Ayin sets before the reasoning mind an image of its excesses. Earth-bound reason must give way at times so that higher and more comprehensive plans may be accomplished. Before this path is traveled, the mind in Hod is like a well-meaning police officer who is too much concerned with the letter of the law and not enough with the spirit. The path of Ayin opens the eye of reason to let it see purpose behind method. Hod then becomes a true servant of the safety of the mind, applying its rules for thought in some cases and not applying them in others. When the purpose of life is threatened by a particular way of living, Hod learns to make a new way more in keeping with the whole life. This path to Tipheret gives a basis of reason to the totality of living that is consciousness in Tipheret. 25 ........ The path of Samekh (Temperance in Tarot). This path elevates the dream of Yesod to a consciousness of personal life and purpose in Tipheret. The card depicts an angel mixing fire with a water nature (The Eagle of Scorpio) and water with a fiery nature (The Lion of Leo). In this way, by taking a little from one thing that has too much and by adding it to that which lacks, all thoughts are given balance. This is a blending of the elements of consciousness until each contains a little of each. The net result is a single, cohesive mentality. This is the substance from which the Tipheret life consciousness develops. Reason comes from Hod to order it. Emotion comes from Netzach to enliven it. The substance of life is drawn up along the path of Samekh from Yesod. 24 ........ The path of Nun (Death in Tarot). This path elevates the emotional complex of Netzach to the living totality of Tipheret. The card of Death shows a skeleton harvesting and nurturing a field of human parts and green plants. This shows how proper care and attention, through successive generations of feelings, produces a perfect growth of emotion. Emotional consciousness comes in ebbs and flows. At its high points, it ripens. At its low points, it fades. Consciousness of this cycling of emotional intensity enables a careful mind to nurture its garden of passions in the high times and to weed it in the low times. When emotions are ripe and full, they freed into Tipheret and make a joy of life. When emotions are low and weak, the painful emotions can be rooted out. This is a slow process requiring many cycles of emotion, but it succeeds in time. The Netzach mind becomes a wondrous garden filled with delights and loves. These are then chosen so that no matter what the season (the state of the physical world) some emotions are to be found in full bloom. The emotional cycles then change from intermittent elation and depression to successive blossoming in the garden of the soul. When the beauty of Netzach is a continuous and orderly dance of many hued and strong sentiments, it adds the seed of life to Tipheret and wakens the consciousness of life. 6 ......... Tipheret (Beauty). This is the place of consciousness of the whole of life. Tipheret is the seat of the healthy soul. when Tipheret is fully attained, love runs smoothly. The details of existence in the World come to Tipheret by the path of Samekh from the dreaming world. Tipheret has no direct contact with Malkut; the physical world must be a little removed from the inner world. The path of Ayin aids Tipheret to structure the details of life. The path of Nun gives meaning to the changes of life. In Tipheret is built up the full conception of what it is to live and to be among the living. Order is seen in all things. Delight is taken in all things. All things are seen in their ever-changing interrelationships. From Tipheret descends the control that brings life to fruition in the physical world. Netzach alone can do no more than look for pleasure. Hod alone can do no more than look for structure. Yesod alone can do no more than link one experience with others. When Tipheret rules these three; Netzach, Hod and Yesod act together to enrich physical existence in Malkut. 23 ........ The path of Mem (The Hanged Man in Tarot) elevates the lower reason of Hod to the higher rationality of Geburah. Hod reasons with the things of the Earth, of Malkut. Hod is an examining consciousness, a mentality that sets things into order only through observation of their manifestations. Geburah is a state of mind that plans without concern for details. Hod knows the detailed workings of the physical world. Geburah knows the purpose of the World. The path of Mem connects the precise but fundamentally purposeless organizing activities of Hod with the purposeful but indefinite organizing will of Geburah. The Tarot card shows a man hung upside down by one foot. This is the symbolic state of one who has possessed all but understood nothing. Such a person, gifted with the powers of Hod, soon comes to boredom. His worldly consciousness gives no purpose to his world. To control is not to understand. Such a person comes finally to be hung upon the gibbet of his worldly power. Nothing has meaning. All things obey, but to no purpose. Perfect skill without a perfect purpose is maddening. In that inversion of consciousness an openness occurs. The mind yearns for another mind, an inward guidance. When this yearning is crowned with success, Geburah has been touched along the path of Men. Down this path floods inspiration and purpose in life. Tipheret can view all of life and know its course; but Geburah directs life and is the immediate source of its purpose. Tipheret responds to Geburah's plan. Hod is the working out of that plan in detail. Keter . 1 . Magician (Beth)12 . Crown .11 Fool (Aleph) . : . . :13 . Binah High Prestess (Gimel) Chokmah 3 ------------------:------------------2 Understanding 14 Empress (Dalet) Wisdom : . : . : Chariot 18: .17 : 15. :16 Hierophant (Chet) : Lovers : Emperor. : (Vau) : (Zain) : or . : : . : Star . : : . : (Heh) : : . : . : : . : . : : . : . : Geburah . 19 Strength (Tet) Chesed 5.-----------.------:----.------------.4 Severity. . : . . Mercy : .22 . : . 20. :21 Wheel of Fortune : Justice . : . Hermit (Yod) : (Koph) : (Lamed). . :. . : 23: Tipheret : Hanged Man . 6: . : (Mem): Devil .26 Beauty 24. Death : : (Ayin) : (Nun) : : . Temperance 25 . : Hod. (Samekh) Netzach 8.------------------:-----------------.7 Glory 27 Tower (Peh) .Victory Sun (Resh) : Star(Emperor) (Tzaddi) . . 30 : .28 . . : . Judgment .31 .Yesod. 29. Moon (Qoph) (Shin) 9 . Foundation . : World 32: (Taw) : Malkut 10 Kingdom 22 ........ The path of Lamed (Justice in Tarot) elevates the life view of Tipheret to the life purpose of Geburah. The card of Justice depicts a woman with scales and sword. This is the mediatrix of mind, weighing out the proper measure of all things and fending off excess. The mentality of Tipheret is examined along the path of Lamed to produce the guiding will of Geburah. This is a rational process much like that which occurred between Yesod and Hod and between Malkut and Hod. The difference is found in the object. To build Hod, the chief concern is in how and why things work mechanically. In the reaching of Geburah, the concern is in how and why things work morally. Hod seeks and develops skill in the doing of things. Geburah seeks and develops skill in discerning and directing the purpose of life. Along the path of Lamed, the mind rises by examination of its motives until such motives are justified with each other. This justification gives a personal morality to the soul. All older, fragmentary moralities are forgotten in the one, consuming morality of Geburah. This is not necessarily a good thing. The morality so evolved may be a hateful and a repressive one. In that case, mind will not progress beyond Geburah. Only when mind is ready to love and to bestow all good things on all who need, will evolution continue. Once Geburah is reached in this way, the path of Lamed becomes a channel for change in all aspects of life. Before reaching Geburah, life is locked in by many vague restrictions. Once Geburah has been fully attained, all the shackles are dropped away; and life is free to follow its willed course. The attainment of Geburah is marked by a freedom from all sense of guilt and unhappy restraint, but not abandonment of duty to others. When this state is reached before the mind is ready for such responsibility and freedom, great physical danger results. 5 ......... Geburah (Severity). This is the place of consciousness of the proper course of life. This is the guiding will that sets all limits and releases all restrictions. When Geburah is fully attained, conscience ceases to plague, for the dictates of the conscience become consistent and welcome. Geburah is the master of the house of life that is situated in Tipheret. Geburah is obedience to the Will of God in all ways understood. Geburah, once attained, means an end to hesitations. When this Sephira is fully active, the mind is rendered capable of immediate response and proper action in any situation no matter how complex. The working of the body depends on the lower Sephiroth. When all the Sephiroth up to and including Geburah are perfectly developed in a person, that person is capable of anything in mental and in physical action. Nothing can oppose such an one. Such a major adept is perfectly a demigod to rule the world of his life. In practice, the Sephiroth are fully developed for some things and lacking where others are concerned. Repeated passage over the Tree of Life increases the development of the Sephiroth and bestows more power on each attainment of Geburah. At some times, great development is accomplished in the Sephiroth and great freedom to change is obtained. Such a time may be considered a mark of initiation, but not mastery of Geburah. Total attainment and mastery of the Sephiroth is never found in a mortal man. It is man's purpose to increase his attainments toward an ever advancing ideal. To reach perfection is to become one with God and therefore to become useless to one's brothers and sisters in the world. Touch union with God, but return quickly to the place of the crying children. Union with God is not the sole purpose of Being, it is a pleasantness that gives strength in time of need. The purpose of Being is found in being in all ways. Geburah is the master who selects the ways. Tipheret is the place of the mustering of the ways. Netzach is the place of the brightening of the ways. Hod is the place of the ordering of the ways. Yesod is the staging place from which the ways reach the physical. Malkut is the place of the action of the ways. 21 ........ The path of Koph (The Wheel of Fortune in Tarot) elevates the emotional complex of Netzach to the emotional idealism of Chesed. The card depicts a wheel surrounded by symbolic creatures. This is a representation of the many cycles of the emotions that are experienced in Netzach. When one emotion is found to underlay all others and to pass without change through all the cycles that change all other emotions, the Sephira of Chesed is touched. The one underlying emotion serves to build a basis for the emotional perfection of Chesed. 20 ........ The path of Yod (The Hermit in Tarot) elevates the emotional part of the life summation of Tipheret to the emotional union of Chesed. The card shows an old man with staff and lantern on the summit of a snow capped mountain. This is an image of the purified mind searching for vitality and love in the life experience. The emotional aspects of Tipheret are received along the path of Yod to build the emotional perfection of Chesed. When Chesed is reached, the path of Yod becomes a channel for a vitalizing flow of purified feeling from Chesed into Tipheret. 19 ........ The path of Tet (Strength in Tarot) elevates the purposeful will of Geburah to the motivating emotional state of Chesed. The Tarot card shows a Woman opening the jaws of a Lion. This is a representation of purified emotion (Chesed and the Woman) uniting with forceful will (Geburah and the Lion) to invigorate the World. Geburah is filled with purpose, but lacks consistent desire. Without powerful motivation, the highest purpose may go unrealized. The mentality of Geburah knows what to do in life, has the power to do it, but lacks the desire to consistently labor. The path of Tet draws forth from Geburah its systematic, purposeful action and compares it with the desire that supports existence, through Chesed. If the Geburah purpose is unworthy of the Chesed desire, attainment of Chesed is not complete. Only when Geburah's purpose is a perfect match to Chesed's desire will the path of Tet be fully opened. When that happens, the life of the person experiencing this consciousness of Chesed will become totally active. Geburah supplies the direction of life, but Chesed supplies the motivation to live. Geburah is the master and Chesed is the mistress of the house of life in Tipheret. 4 ......... Chesed (Mercy). This is the place of consciousness of motivation in life. Chesed is the consciousness of all- encompassing desire for being. All the Sephiroth below Chesed lack the vigor to fulfill their promise until they are joined to Chesed. When Chesed is fully developed and the lower seven Sephiroth are functioning with force and power, the time has come to face the Great Abyss that divides the lower seven from the higher three. Chesed reverses its vitalizing force and the whole lower Tree is filled with yearning to pass up toward the infinite. This is only desirable in that it compliments the attachment to the physical world. Above Chesed are levels of thought too distant to easily effect the physical world. They must be explored and drawn toward the union of consciousness that occurs in Tipheret. It is pointless to climb the Tree of Life just to attain union with pure spirit in Keter. That results in rebirth back into the same course. It is best to develop the whole Tree in such a manner that the tendency to fall down into the darkness of matter is exactly balanced by the tendency to ascend into the light of spirit. As was said before, the middle place is the best place for human consciousness. Neither the physical nor the spiritual should be ignored. Both must be united in a dynamic union. 18 ........ The path of Chet (The Chariot in Tarot) elevates the rationality of purpose in Geburah to the level of pure abstraction in Binah. The Tarot card depicts a crowned figure in a Chariot (the Merkabah of Qabalah and the Royal Arch of Freemasonry) drawn by two sphinxes. This image represents contained force, in the sense of thought contained in the body. The rational elements of Geburah are themselves subjected to reason and the methods of thinking are discovered. These methods of rational thought are preserved as laws of reason in the consciousness level called Binah. After they have been isolated from particular applications by passage along the path of Chet, these archetypal patterns of thought descend at need to furnish tools for individual reasonings in Geburah and Hod. Binah is the crown of the left hand pillar of the Tree. This left hand pillar is called the pillar of severity, owing to the purgative nature of reason. 17 ........ The path of Zain (The Lovers in Tarot) elevates the rational part of Tipheret to the level of pure reason in Binah. All the passage and complexity of life is examined by the mind to abstract from it the application of reason in the course of living. This set of perfected techniques is added to Binah to round out the tools of the mind. The card corresponding to this path shows two lovers under two trees being united by an angel. The meaning is that the mind (the angel) differentiates between aspects of creation (man and woman) to learn the means of uniting and dividing them. When this path is complete, Binah is attained. 3 ......... Binah (Understanding). This is the place of consciousness of the methods and laws of thought. Binah is a state of mind that has little direct touch with the physical. In Binah only abstract thought exists. That thought is solely devoted to the rational techniques. Mathematics in its purest sense belongs to Binah, also logic and mathematical physics. It might be thought that the last mentioned is too mundane to belong to the level of pure thought, but the reverse is true. Mathematical physics is concerned with evolution of models and theories that fit experimental discoveries; but it is not so much a mode of understanding the physical world as it is a way of abstractly developing a thing having the same general properties as the physical world. There is a thin line between the physical and the abstract. Speculation is on one side of that line while observation is on the other. Things like mathematical physics are not organized experiences of sensation (proper to Hod), but they are idealized abstractions of the physical. They are attempt to produce patterns that could be followed in the creation of a physical universe, but not necessarily this particular Physical Universe. Binah is the storehouse of archetypal patterns for the lower Sephiroth. Binah is a library for Geburah and a pantry for Chesed. 16 ........ The path of Vau (The Hierophant in Tarot) elevates the unified emotional consciousness of Chesed to the level of pure emotional force. All the consciousness of Chesed is involved in a single drive toward some particular fulfillment. This drive is separated from its particular goal in the rise from Chesed to Chokmah along the path of Vau. In Chokmah there is only force: drive and desire without object. This is like a vague but intense unrest that animates a person who knows that something is needed, but who does not know what that thing is. Chokmah is pure force, the source of all energies. The Tarot card of the Hierophant shows a teacher of wisdom ministering to two priests. The meaning of this image is found in the nature of the force that binds and creates. All things must be desired and willed. Before anything can be, there must be the blessing that is the desire force, the energy toward manifestation. The real essence behind all things is desire for existence. 15 ........ The path of Heh (The Emperor in Tarot. var. Star --- see above on # 28) elevates the life consciousness of Tipheret, in its emotional part, to the level of pure energy in Chokmah. The Tarot card depicts an Emperor in marital armor sitting upon a stone cube by a river. This is the absolute master of mind sitting on a symbol of the universe and ruling over the flow of consciousness. The path of Vau draws up desire elements from the living consciousness of Tipheret to bring them into union with the absolute and undirected force that resides in Chokmah. This desire force is the true master of all that exists; for, without it, nothing has meaning. 14 ........ The path of Dalet (The Empress in Tarot) elevates the absolute reason of Binah to the absolute desire of Chokmah. Binah contains all the tools that go into the making of the universe. These tools are worthless without an energy to make them work. All the power to make plans and carry them out is implicit in Binah. This power is separated from such abstract works and drawn up to complete the formation of Chokmah. Chokmah is the force that underlies all else. After Chokmah is reached, the paths from it supply unconditional vitality to all that is below. The Tarot card of the Empress shows an Empress on a bench in a garden. This is a depiction of the process whereby the desire force in Chokmah is joined with the capacity to multiply and embody that force in Binah. The Empress is the mother (Binah) who receives the seed of passion from the father (Chokmah) and who gives birth to all that exists (the things in the garden). 2 ......... Chokmah (Wisdom). This is the place of consciousness of absolute desire. Chokmah is desire without object, desire strong enough to create a world. Chokmah is the summit of emotion, a vast whirling of energy. This Sephira is the crown of the right hand pillar of the Tree of Life. The right hand pillar is called that of mercy, owing to the clement nature of uncomplicated emotion. 13 ........ The path of Gimel (The High Priestess in Tarot) elevates the totality of living consciousness at Tipheret to ultimate dissolution in the Absolute consciousness of Being that is found in Keter. The card depicts a pythoness between two pillars and before a veil. This veil is the last concealment of the Absolute. The pythoness is the last voice before the silence that is the ultimate voice of God. This path is the connection between pure Existence without modification in Keter and living existence with all its various forms in Tipheret. Da'at ..... Midway on the path of Gimel it is the fashion of Qabalists to depict an eleventh Sephiroth called Da'at (Knowledge). This is a symbolic filling of the Great Abyss with the lost knowledge that makes one thing of all creation. It is said that when Da'at is restored, all of the Tree of Life will be one thing and that the Tree will bloom and bear fruit. This means that there is a way to join the abstract Sephiroth above the Great Abyss with the seven Sephiroth below it. When this joining is complete, the Tree is made symmetrical and perfect. Until this joining is made there can be no true mastery of the Tree of Life, or full living in all ways of the mind. The examples which follow this traditional exposition suggest a general way in which this joining may be represented. From the representation, the experience may in time be found. A few more details remain in the traditional example. 12 ........ The path of Bet (The Magician in Tarot) elevates pure, abstract reasoning processes to dissolution in the Absolute unity of Keter. The card depicts a Magician in a garden with his ritual tools upon a table. The meaning of this image is found in the relationship that exists between pure Being (The force that passes through the Magician to work wonders) and the tools whereby that state of Being is incorporated into particular forms (the tools and actions of the Magician). 11 ........ The path of Aleph (The Fool in Tarot) elevates desire force in Chokmah to dissolution in the Absolute Being of Keter. The card depicts a carefree person walking toward the edge of a cliff. This image represents total absence of anything to limit or condition. This is the path of Aleph. To the Fool, there is no restriction. The Fool is free. 1 ......... Keter (Crown). This is the place of unconditional existence which may be identified with the highest state of consciousness. In Keter, all is one. Keter is the highest of the four Sephiroth that form the middle pillar of the Tree of Life. This middle pillar is a series of graduated levels of balanced consciousness reaching from the purely physical to the purely spiritual. The two pillars to the right and left contain unbalanced states of consciousness which display either too much emotion or too much rationality. Only the middle pillar is a comfortable place to reside. This concludes the first of the examples. Those which follow represent unconventional reorganizations of the paths of the Tree of Life. In each of the next three examples exactly twenty-two paths are retained to link the Sephiroth of the Tree. These paths are rearranged to form traditional patterns of five and six pointed stars (pentagrams and hexagrams). Through such speculation, new insights into the interrelationships between the Sephiroth may be obtained. In every instance in this Appendix, the numbers one through thirty-two represent the same things in the tables of Appendix B and Crowley's "Liber 777". These numbers are placed differently in the following examples to facilitate explanation of the diagrams. No absolute rectitude in these associations is claimed. Anyone may make any assignments to these paths that occur to mind. The specific associations are intended as hypotheses only, not dogma. Here is the second example of the Tree of life to be presented in this Appendix. It is called: The Tree of the Two Pentagrams. The principal change from tradition in this example is a redrawing of the inner paths of the Tree to represent two pentagrams and a deletion of the two outer paths from Malkut. The Sephiroth have been left in their usual positions and the path numerations have been changed to reflect the new organization. Before turning attention to the new meanings of the paths, a few remarks should be made concerning the symbolism of the pentagram. [FIGURE # 38] [Figure goes here. This is a pentagram with point to the top. Inside the pentagram is a stick-figure of a human being. The head is inside the top point, the arms extend to the two upper points and the legs extend into the two lower points. The figure is titled: "PENTAGRAM IN NORMAL ORIENTATION."] [FIGURE # 39] [Figure goes here. This is a pentagram with point to the bottom. Inside the pentagram is a stick-figure of a human being. There is no head. The arms extend to the two upper points, the legs to the two lower and there is a representation of sexual organs extending into the lowest point. The figure is titled: "PENTAGRAM IN INVERTED OR REVERSED ORIENTATION."] [FIGURE # 40] [Full page figure goes here, titled "The Tree of the Two Pentagrams" this is a rough representation. All lines should be rendered unbroken in an actual drawing. Dots, dashes and slashes are used here to show where the 22 solid lines should be located. The figure could also be better proportioned.] Keter . 1 . 12 . / \ .11 . / \ . . 14 / \ 13 . Binah / 15 \ Chokmah 3 -----------/-------------\-----------2 : . / \ . : : 18. / \ . : 19: ./ 16. \ :17 : / . . \ : : / . . \ : : / . . \ : : / . . \ : : / .16 18 . \ : : / . . \ : : / . . \ : Geburah 20 Chesed 5.------------------------------------.4 : \ . . / : : \ .24 21. / :23 : \ . . / : : \ . . / : 26: 25\ Tipheret /22 : : \ . 6 . / : : \ .28 27. / : : .\ /. : : . \ / . : Hod. \ 29 / Netzach 8.-----------\-------------/----------.7 . \ / . . \ / . 31 . \ / .30 . \ / . .Yesod. 9 : : 32: : Malkut 10 A pentagram is a star of five points. It is a symbol of man, an emblem of the power of Mars (not stressed as such here), a representation of the four material elements and the ruling subtle element called spirit, an emblem of "good" when in normal orientation with a point on top and an emblem of "evil" when inverted with a point on the bottom. There is a more considerable bit of symbolism behind the "good" and "evil" orientations of the pentagram. As might be suspected, the vague generalizations "good" and evil" are underlain by more specific meanings. The "good" pentagram with point on top is a symbol of a human being in upright posture. The uppermost point is the head; the two lowest points are the legs and feet; the two middle points are the arms and hands. The head rules the limbs; therefore, the conscious mind is said to rule the powers of the body. In terms of elements, the element spirit (the head) rules fire and earth (the legs) and water and air (the arms). This pentagram is said to be "good" only because rulership by mind (or spirit) is usually considered to be a "good" state of affairs. The "evil" pentagram with point down represents a distortion of the human form. There is no uppermost point and therefore no head. The lowest point represents the sexual organs. The inverted pentagram is a symbol of a mindless (headless) human who has enormous physical drives (sexual organs). This inverted pentagram therefore represents the powers of the human body (arms and legs) responding to physical desires (sexual organs) without rule or guidance from the mind (headless). Elemental associations to the pentagram give a similar sort of conception. The elements are symbolized by the two upper and two middle points of this inverted star. The physical universe is represented by the lowest point. No spiritual force is symbolized in the inverted pentagram; the elements are in a state of chaos. Among the writings of those following the traditions of the Order of the Golden Dawn, there is an alternate theory concerning the inverted pentagram. This theory considers the inverted pentagram to be a symbol of a human form turned upside-down. The lowest point is considered to be the head. Such an inverted pentagram is held to symbolize mind (spirit) buried beneath function (the elements). There is nothing fundamentally in contradiction between these two interpretations of the inverted pentagram, beyond assignment of elements and body parts to the points. Crowley's approach to inverted pentagrams can be seen on the Minor Arcana of the Thoth Tarot for the fives. In addition, "O.T.O. Newsletter", # 4 has an article on all 24 of the pentagrams used in Crowley's approaches to ritual and symbolism. This method of interpretation of the pentagram is only superficially derived from the Golden Dawn inversion. It carries into depths not necessary for this presentation. The Tree of the Two Pentagrams has two pentagrams and no middle pillar paths. These properties will be briefly analyzed in the following study. In all cases of the examples of this Appendix, the numbers from one to thirty- two on the diagrams refer to the tables in Appendix B. Even though the paths are changed about, these examples always use the same numbers to refer to the same Hebrew Letters, Astrological Symbols, and Tarot Cards. The numeration of the paths is changed to reflect the changed situation. Various correspondences to Hebrew Letters, Tarot Trumps and the like follow these numbers to the new locations. Other assignments are always possible. The symbols employed are flexible enough to provide some insights wherever they are placed. Here is the analysis of the Tree of Two Pentagrams: Malkut .......... This Sephira represents the physical world as before, but now only the path of Taw leads upward toward Yesod. The paths between Malkut and Hod and between Malkut and Netzach vanished. This Tree represents a state of development in which consciousness of the physical world is not obtained directly from Malkut in regard to reason and emotion (Hod and Netzach). The physical world communicates through visions and dreams (Yesod) with the higher faculties of the mind. This state is attained when a person is able to perceive "Auras" or receive other complex impressions of the state of the physical world. This change is like that experienced in learning to read. At the beginning, the words have to be spelled out letter- by-letter. Later, words and sentences are taken in at a glance. Beyond this point, the meaning of a page leaps out to the reader without any dwelling on unnecessary individual words. Effectively, the perceptions of the senses are no longer treated separately but directly assembled in Yesod as a cohesive impression of the physical world. Yesod ........... Yesod receives the sense impressions of Malkut consciousness and transmits them by four paths to higher Sephiroth. The path from Yesod to Tipheret is deliberately broken to isolate Tipheret from direct contact with Yesod. Consciousness of living in Tipheret is no longer directly concerned with the dreams of Yesod, but derives its understanding of the Yesod consciousness from lower reason (Hod) and lower emotion (Netzach). More will be said about this below. Hod ............. The first path from Yesod leads to Hod. This is the new path of Shin, number 31. Hod makes a rational examination along this path to discover logical meaning in the consciousness at Yesod. The three paths leading upward from Hod are in the same positions we find on the traditional Tree of Life. They have been given new numerations to reflect their changed functions. Netzach ......... Two paths lead upward into Netzach and two lead upward from Netzach. All four are in the same positions that are found on the traditional Tree; but, like those from Hod, they have new numerations and new functions. The new path of Resh, path 30, connects Yesod and Netzach. This signifies that the relationship between lower emotion at Netzach and dreaming consciousness at Yesod has become more inquisitive and less reactive. This is not quite the same as a rational function, but it is more like intuition or the taking of omens and signs. This activity of new path 30 may be compared with the artistry of a Chef in checking the quality of of his sauces. The smell, taste, appearance and consistency of a sauce are more important than precise measurement of the ingredients. Such work must be done as much by feel as by science. That is the manner of the new path of Resh. The path from Hod to Netzach has undergone a similar change. This path is now that of Qof, number 29. New path 29 is not violent. This Tree represents an advance over the state depicted in the traditional Tree of Life. Hod and Netzach have ceased to battle. Reason and emotion have joined hands. Hod and Netzach are connected by a transitory state of consciousness that resembles evolution and growth from a primitive but exact structure in Hod to a complex and living structure in Netzach. Hod provides the skeleton and Netzach grows the flesh by the path of Qof, new path 29. Tipheret ........ Tipheret receives influence from below by two paths and transmits it above by two paths. All four of these are found on the traditional Tree of Life, but here again the numerations reflect new functions. The path that traditionally connects Tipheret with Yesod has vanished. Tipheret is no longer directly concerned with interpretation and direct elevation of the Yesod level. This activity has been delegated to the four Sephiroth just above and just below Tipheret. Tipheret has become a nerve center to coordinate the functions of Chesed, Geburah, Netzach and Hod in the lower part of the Tree. This represents a state of development in which the Tipheret life overview has become strongly established, and the influences from above and below on the middle pillar of the Tree of Life have been temporarily cut off. Receiving these influences directly would inhibit working out a world view in Tipheret. Such higher and lower influences are only permitted to reach Tipheret after they have been interpreted and filtered by other Sephiroth. Tipheret reassembles rational and emotional content in accord with the prevailing view of life, a process akin to the Spagyric technique in Alchemy (See "The Alchemist's Handbook" by Frater Albertus, Weiser, 1974). New path 28 from Hod transmits insights into the rational content of the physical. New path 27 from Netzach transmits emotional energy derived from the physical. New path 24 transmits powerful directives from the higher reason of Geburah. New path 21 transmits higher emotional power from Chesed. All these energies and structures are coordinated in Tipheret and sent back along the same four paths to direct activity in the physical and celestial levels of thought. Geburah ......... Geburah connects to the other Sephiroth by seven paths in this new conception. Three of these paths connect to the lower Sephiroth, and four connect to the higher. New path 24 has been discussed in connection with Tipheret. New path 25 connects Geburah with Yesod. By this path the moral influence of Geburah is exerted to bring Yesod consciousness into harmony with higher consciousness. Yesod in its turn conveys information concerning the physical world to the Geburah level. New path 26 connects Geburah and Hod. This path exerts control over lower reason to maintain its alliance with the purpose of higher reason. Chesed .......... Chesed has now seven paths connecting it with other Sephiroth. Four lead to lower Sephiroth and three to higher. New path 21 has been described under Tipheret. New path 23 connects Netzach with Chesed. This path sustains the lower emotional complex by keeping it in contact with higher emotional motivation. New path 22 connects Yesod and Netzach to maintain emotional balance in the conceptions taken from the physical world and to communicate these conceptions more directly into the level of Chesed. New path 20 connects Geburah and Chesed so that higher reason may be invigorated by higher emotion. Binah ........... Four paths connect to Binah, two from below and two from above. New path 19 feeds the power of absolute rationality from Binah to Geburah. New path 18 links the emotional motivation of Chesed with the perfected order of Binah. Chokmah ......... Four paths connect to Chokmah, three from below and one from above. New path 17 transmits the absolute energy of Chokmah to intensify the emotional directing force of Chesed. New path 16 keeps Geburah aware of the underlying energy that permeates all purpose and all creation. New path 15 asserts the rule of the energies of Chokmah over the rational abstractions of Binah. Keter ........... Four paths communicate downward from Keter to the nearest four Sephiroth. New path 14 unifies the purposeful consciousness of Geburah. New path 13 unifies the motivating force of Chesed. Paths 12 and 11 function as they do on the traditional Tree of Life. The Lower Pentagram: This pentagram is inverted and shows a major concentration in Yesod. The lower pentagram is devoted to utilization and control of physical experiences as communicated through Yesod. All the semi-physical mental states; sexual excitement, hunger, anger, pleasure, etc. are examined and developed in accord with influences derived indirectly from the upper part of the Tree. Tipheret acts to coordinate and monitor the process without direct contact with its principal seat in Yesod. This inverted pentagram is not in any sense "evil." It is a special focusing of developed consciousness on the immediate connection to the physical world. Through this focusing, a powerful link between the physical and the spiritual is forged. In time this link will reappear as a path on the Tree of Two Hexagrams linking Yesod and Tipheret. At that time the lower pentagram will open into a hexagram with stabilizing effect. This double pentagram is used to build up a link between the developed states and the physical. The link that is found on the traditional Tree is primarily used to develop awareness of of higher states. The Higher Pentagram: This pentagram is in the "normal" or upright orientation. It acts to communicate influences between the five highest Sephiroth, but its functions are not coordinated (Da'at has not yet manifested). It effectively abolishes the Abyss but does not completely link the lower Tree to the Sephira Keter. Parts of the middle pillar have been lost in establishing this star-bridge across the Abyss. Had Keter remained in direct communication with Tipheret, the Abyss would have remained. This stabilizing of the Abyss by elimination of the traditional path of Gimel is implied in the spelling and gematria of a Hebrew word meaning "abyss", ABDH. It is the direct link between Tipheret and Keter that destroys consciousness of the physical world. This link will be remade when the Tree has been strengthened and when Tipheret has ascended to the traditional position of Da'at. So much for the Tree of the Two Pentagrams. We now take up another example of the Tree of life, called the Tree of the Hexagram and Pentagram. The Tree of the Two Pentagrams represents a stage of development in which attained consciousness in the lower seven Sephiroth links with partly attained consciousness in the highest three Sephiroth to concentrate attention on the Yesod Link to the physical world. The Tree of the Hexagram and Pentagram strengthens consciousness in the upper six Sephiroth to provide a stepping stone to ultimate symmetrical unification of the entire Tree of Life. The Tree of the Hexagram and Pentagram. This Tree derives from the Tree of Two Pentagrams by a simple change. The paths numbered 18 and 16 on the Tree of Two Pentagrams are moved until their lower ends terminate in Tipheret instead of in Chesed and Geburah. The upper pentagram of the Tree of the Two Pentagrams then becomes the Hexagram of the Tree of the Hexagram and Pentagram. The path numerations of this newly developed Hexagram are changed to reflect some new functions. Paths 32 through 20 have the same significance on both these Trees. Paths 12, 17, 12 and 11 are also the same on the two Trees. The effect of changing the remaining paths will be discussed below. [FIGURE # 41] [Full page figure goes here, titled "The Tree of the Hexagram and Pentagram" this is a rough representation. All lines should be rendered unbroken in an actual drawing. Dots, dashes and slashes are used here to show where the 22 solid lines should be located. The figure could also be better proportioned.] Keter . 1 . 12 . / \ .11 . / \ . . 15/ \14 . Binah / 13 \ Chokmah 3 -----------/-------------\-----------2 : \ / \ / : : \18 / \ 16/ : 19: \ / \ / :17 : \ / \ / : : \ / Da'at \/ : : \ /\ : : / \ / \ : : / \ / \ : : / \ / \ : : / \ / \ : Geburah \ 20 / Chesed 5.-----------\------------/-----------.4 : \ . \ / . / : : \ .24 \ / 21. / :23 : \ . \ / . / : : \ . \ /. / : 26: 25\ Tipheret /22 : : \ . 6 . / : : \ .28 27. / : : .\ /. : : . \ / . : Hod. \ 29 / Netzach 8.-----------\-------------/----------.7 . \ / . . \ / . 31 . \ / .30 . \ / . .Yesod. 9 : : 32: : Malkut 10 Tipheret ........ Tipheret receives two new paths by this conversion of a pentagram into a hexagram. New path 18 unites the rational principles of Binah with consciousness of life at Tipheret. New path 16 unites the energies of Chokmah with the life consciousness of Tipheret. These changes reestablish two paths that are found on the traditional Tree of Life, but these reestablished paths have a heightened function on the Tree of the Hexagram and Pentagram. By their means the coordinative function of Tipheret is augmented by a greater insight into the spiritual regions of the highest Sephiroth. This increases greatly the power of Tipheret to administrate the surrounding Sephiroth and all but elevates the consciousness at Tipheret above that of Geburah and Chesed. That elevation takes place in the Tree of Two Hexagrams, but it is potentially present in the Tree of the Hexagram and Pentagram. Binah ........... These two Sephiroth are now linked by new path 13. & The mysterious link between energy and the means to Chokmah use energy is being reforged to enable a return to the traditional relationship between these two Sephiroth in the Tree of Two Hexagrams. Keter ........... The new path 15 communicates the unity of Keter, as a master of all patterns, to the purpose designing consciousness of Geburah. New path 14 communicates the unity of Keter as a vitalizing basis for the emotional motivating consciousness of Chesed. The hexagram: The change of the upper pentagram of the Tree of the Two Pentagrams into a hexagram in this Tree is especially significant. Pentagrams may be considered to represent the spiritual and physical worlds separately. Hexagrams are considered to represent the union of the physical and spiritual worlds. It is an aphorism of the Order of the Golden Dawn that: "The Great Work is accomplished by uniting the Hexagram with the Pentagram." The meaning of this can be made clear symbolically: [Figure #42: goes here. This is a hexagram. Inside the hexagram is a stick-figure of a human being. The arms extend to the two upper points, the legs to the two lower, the head to the top point and there is a representation of sexual organs extending into the lowest point.] The hexagram can represent the whole man, not just the man without sexual organs (upright pentagram) or the headless man (inverted pentagram). This means that both spirit and matter are equally involved in consciousness. Pentagrams represent one-sidedness toward the spiritual or the material. A hexagram represents of perfect union of spiritual and material in a single consciousness. The Tree of the Hexagram and Pentagram has a hexagram above to represent total, Divine consciousness and a pentagram below to represent mortal consciousness. When these two figures are united, human consciousness has developed to its highest state. To go far beyond is to exceed human consciousness. It is desirable to do this near the end of life, before physical death of the body. It is also desirable to be able to do this at any time to obtain thereby all the benefits of unity with the mind of the Deity. This further step involves Tipheret in a special way. The process identifies the lower pentagram with the upper hexagram of the Tree of the Hexagram and Pentagram so that: "That which is above is like to that which is below, and that which is below is like to that which is above, to accomplish the wonders of the one thing." The pentagram is a star of five points and the hexagram is a star of six points. This process of uniting these two stars is symbolized by the formula 5 = 6. The Sephira Tipheret embodies this formula. Tipheret is the fifth Sephira from the bottom of the Tree and the sixth from the top. Tipheret is the Sephira of 5 Degree = 6 Degree. The union of the pentagram and hexagram is also symbolized by the formula 5 + 6 = 11. The Sephira Da'at is not fully a part of the Traditional Tree of Life; but tradition states that its place is between Keter and the present place of Tipheret on the middle column of the Tree, and that it will again exist in the Tree when the Knowledge (Da'at means "Knowledge" in Hebrew) that was lost in the fall of mankind from paradise is regained. The number assigned to Da'at is 11 (not the same as path 11 for Aleph). It is the contention of this Author that the accomplishment of the Great Work may be attained by raising the middle pillar of the Tree of Life from Tipheret through Malkut until Tipheret occupies the position traditionally given to Da'at. This involves an elevation of Yesod to the place formerly occupied by Tipheret and an infusion of spiritual consciousness into the physical world so that the whole of the created universe is raised from the former position of Malkut to the former position of Yesod. The Great Work cannot truly be accomplished for anyone until it is accomplished for everyone. This is true in one sense. In another sense any one person may be said to have accomplished the Great Work when that person is able to see pure spirit (Keter) in created matter (Malkut), a traditional Qabalist would say "raise the sparks", perform Tiquon. This involves identity of the inner fantasy world (Yesod) with the outer sense world (Malkut) and identity of the consciousness of one's life (Tipheret) with the consciousness of dreams and fantasies (Yesod) in that life. Accomplishment of the Great Work is creation of harmony within all that constitutes the being of the accomplisher of that Work. This does not mean elimination of all discord; but each discord must be balanced by a corresponding concord, and conversely. The Tree of the Two Hexagrams represents the mind of a person who has completed the Great Work. There are other stages beyond that point. One of them will be illustrated, and others suggested. [FIGURE #43] [Full page figure goes here, titled "The Tree of the Two Hexagrams" this is a rough representation. All lines should be rendered unbroken in an actual drawing. Dots, dashes and slashes are used here to show where the 22 solid lines should be located. The figure could also be better proportioned.] Keter . 1 . 12 . / . \ .11 . / . \ . . 16/ 13. \15 . Binah / . \ 14 Chokmah 3 -----------/------.------\-----------2 : \ / . \ / : : \ / . \ / : : \ / . \ / :18 : \ / . \ / : : \ / Tipheret \/ : : \ / 6 \ /\ : 20: / \19 / . \ 17/ \ : : / \ / . \ / \ : : / \ / . \ / \ : : / \ / . \ / \ : Geburah / 22 . \ Chesed 5 ---------/-\------.-----/-\--------- 4 : \ 24/ \ . / \23 / : 28: \ / \ 21. / \ / :26 : \ / \ . / \ / : : \/ \ . / \ / : : /\ Yesod \ : : / \ 9 / \ : : / \27 . 25/ \ : : / \ .29 / \ : : / \ . / \ : Hod. 30 \ . / Netzach 8.-----------\------.------/----------.7 . \ . / . .32 \ . / 31. . \ . / . . \ . / . Malkut. 10 The Tree of the Two Hexagrams. Malkut .......... The Sephira Malkut is connected to the rest of the Tree by four paths. It has risen to the place formerly occupied by the Sephira Yesod. This ascension took place through influx of self-aware consciousness into the physical world. Malkut is linked to the Sephiroth Hod and Netzach by the paths 32 --- full understanding of the material world, and 31 --- full feeling of the rightness of events of the physical world. Path 30 connects Hod and Netzach; this is the established link of perfected thought that joins rational conception of the physical to emotional feeling of the physical. From Malkut to the elevated Yesod goes the 29th path. This 29th path is a passage from enlightened experience in Malkut to enlightened perception of the implicit meanings of the physical in Yesod. Path 27 leads from Malkut to Geburah and conveys the ruling power of Geburah into the Earth. Path 25 balances the Earth with the celestial mercy of Chesed. Hod ............. The lower rationality is joined to the middle rationality by path 28 --- perfected vision and meditation. Hod is further enlightened along path 24 by the transforming qualities of the elevated Tipheret. Netzach ......... Path 26 parts the veil of illusion between the lower emotions of Netzach and the middle emotions of Chesed. The 23rd path projects the purified life conception of Tipheret into the lower emotions of Netzach. Yesod ........... Yesod receives perfect order along path 19 from Binah. Perfect vitality communicates from Chokmah to Yesod along path 17. Path 21 unites the center of the lower universe with the center of the upper universe. Geburah ......... This Sephira receives order along path 20 from Binah. Geburah is unified by path 16 from Keter. Chesed .......... Chesed receives vital moving force from Chokmah along path 18. Path 15 communicates the ruling power of unity in Keter into Chesed. Tipheret ........ Tipheret is unified as before by the 13th path from Keter. Binah ........... Binah derives creative potency from Chokmah by path 14 Chokmah ......... This Sephira is made one by the path of unmodified existence, path 11. The lower and upper hexagrams do not directly contact their centers. They depend instead on consciousness derived from other Sephiroth and from the middle pillar. In this way there is a yearning for knowledge from all the Tree instead of a centering on the nearest point of balance. In time this knowledge increases to the point that another stage is reached. Yet another Tree of Life is produced: [Full page FIGURE # 44 goes here, titled "The Tree of the Two Cubes". There are two smaller figures at the bottom of the page, representing cubes. These are rough representations. Proper orthogonal projections should replace the smaller cubes, and inside lines in the smaller cubes should be dashed as appropriate. All lines in the larger figure should be rendered unbroken in an actual drawing. Dots, dashes and slashes are used here to show where the solid lines should be located. The figures could also be better proportioned.] . 1 . . : . . : . 13. : .12 . :16 . . : . 3 . : 2 : . : . : : . : . : : .14 : 15. : : . : . : 19: . : . :17 : 11 . 6 .end on : : . : . : : . : .20 : : 21. :18 . : : . :over . : : . :24 .: 5 . : 4 : . : . : : .22 : 23. : : . : . : : . : . : 27: . : . :25 : 32 . 9 .end on : : . : . : : 29. : .28 : : . : . : : . :26 . : : . : .: 8 . : 7 . : . Upper Cube . : . 1 12 2 30 . : .31 .--------------. . : . 13/. 15/: . : . Lower Cube / .16 / : 10 6 20 4 3 / . 14 6 / :17 .--------------. .---------------. : 21/. 23/: : . *11 :18 : / .24 / : :19 . : : 5/ . 22 9 / :25 : . . . . . .:. ..4 .---------------. : : 21. 6 20 : / : . *32 :26 : : . : /23 27: . : : :. :/ : . . . . . .:. ..7 .---------------. : 29. 9 28 : / 5 22 9 : . : /31 :. :/ .---------------. 8 30 10 The Tree of the Two Cubes: This new Tree is a three dimensional conception. When viewed schematically on a flat, two-dimensional surface, it seems to display less than twenty-two paths. When viewed in three dimensions, it displays thirty-two parts of which ten (or twelve) are Sephiroth, twenty are simple paths and two are penetrating influences. Very little will be said about this Tree, beyond a few geometrical details. The other versions of the Tree of Life that have been presented in this Appendix have been described in such a manner that the first is most easily understood and the last is most difficult. Those who wish to study such things can do so only as they learn the techniques of interpretation. The Traditional Tree of Life can be learned with little more than simple persistence. The Tree of Two Pentagrams requires more mental effort. The Tree of the Hexagram and Pentagram is more difficult still. That of Two Hexagrams is quite difficult. The Tree of Two Cubes is easy to visualize but complex to understand. Some notes follow: There are twenty separate edges on the two joined cubes. These edges are assigned path numbers from twelve to thirty-one. The eleventh path, represented by a dot in the center of the upper cube, may be visualized as an influence wholly permeating the upper cube. In like manner, path thirty-two fully permeates the lower cube. The corners of the cubes are twelve in number and represent the Sephiroth. In these corners, Tipheret and Yesod are repeated along major axes to illustrate the way in which they bind together the upper and lower cubes. The upper cube represents the upper Sephiroth and the spiritual. The lower cube represents the lower Sephiroth and the material. Both are joined in a double cube which may, by multiplication, fill all of space. Two further modifications will be suggested. [FIGURE #45 goes here. The Double Cubic Altar. ---- rough representation of it follows] .--------------. /. /: / . KETER / : / . /N : .---------------. E : : . : T : <-BINAH TIPHERET-> : . : Z : : . . . . . .:.A.: : . CHOKMAH : C/: : . . : H : :. . :/ : :----.----------. : <-GEBURAH : . : H : : . : O : YESOD-> : . . . . . .:.D.: : . CHESED : / : . : / :. :/ :---------------: MALKUT In the traditions that come to us from the Golden Dawn and the magical methods of Aleister Crowley, there is a ritual object known as the Double Cubic Altar. This Altar of two cubes is identical in physical appearance with the Tree of Two Cubes. In the tradition that accompanies the Altar, the Sephiroth are not associated with the corners of the cubes, but with the squares that make up the surface of the Altar. There are ten such squares on the surface of the Altar: one at top, two on each of the four sides, and one on the bottom. The top square is assigned to Keter (1). The bottom square is assigned to Malkut (10). The remaining eight Sephiroth are assigned to the four sides in pairs. The exact manner in which the middle eight Sephiroth are assigned may be standardized or it may vary with the nature of the ritual in which the double Cubic Altar is used. The assignment shown in the illustration is merely an example of how such Sephiroth may be balanced on the sides of the Altar. The particular assignment made here is suitable in invocation ritual. The influences of the sides of the Altar are more or less consistent on each side. The interplay of the influences between different sides varies considerably. Other assignments of the Sephiroth would produce different advantages and disadvantages in ritual. Perhaps a good standard assignment to the sides would be one in which the Sephiroth are placed in order clockwise (invoking --- counterclockwise signifies banishing) about the top and counterclockwise about the bottom. When this is done in such a manner that Chokmah and Tipheret are on the same side of the Altar, the influences of the Sephiroth are nicely balanced. In this second arrangement: Binah and Yesod share the same side of the Altar, Geburah and Netzach share the same side, Chesed and Hod share the same side. As far as the remaining 22 paths are concerned, they may be assigned as in the Tree of Two Cubes or in some related pattern. The last modified Tree to be noted in this Appendix is a familiar one to BOTA members: The Cube of Space of the "Sepher Yetzirah". This figure represents the twenty-two paths (corresponding to the letters of the Hebrew Alphabet and the Tarot Major Cards) by the parts of a single cube. The Three Mother Letters: Aleph, Men and Shin (paths 11, 23 and 31) are assigned to three coordinate axes in the body of the Cube. The seven Double Letters are assigned to the six faces and the central point: Bet, Gimel, Dalet, Koph, Peh, Resh and Taw (paths 12, 13, 14, 21, 27, 30 and 32). The remaining twelve Simple Letters: Heh, Vau, Zain, Chet, Tet, Yod, Lamed, Nun, Samekh, Ayin, Tzaddi and Qof (paths 15, 16, 17, 18, 19, 20, 22, 24, 25, 26, 28 and 29) are assigned to the twelve edges of the cube. The ten Sephiroth may be assigned to the eight corners, the entire interior and the entire exterior of the Cube, much as they can be assigned to the squares of the Double Cubic Altar. A preferred assignment of the twenty-two paths in detail may be gleaned from the ritual presented in Appendix D of this work and from the writings and teaching of Paul Foster Case in his book "The Tarot". There have also been versions of the Tree of Life in the form of Circles and Spheres, to say nothing of that most common representation in the children's game "Hop-Scotch". The sixteenth century Qabalist, Isaac Luria, taught of a Tree in which the Sephiroth were concentric spheres. The Golden Dawn writings published by Regardie describe a Tree on the surface of a single sphere. There are a number of variations on the traditional Tree of life diagram in the writings of Qabalists of the early Renaissance, and the Irish "Book of Kells" includes a stylized Tree of Life on a page illuminating the Latin word "Quoniam" at the start of one of the Gospels. All conceptions of the Tree of Life as a geometrical form are valid. The various designs may be understood separately to great advantage, but they are best understood as developments of one another; as branches, leaves, flowers and fruit of a single invisible Tree. The presentation made in this Appendix offers clues to link the Traditional Tree used by most modern occultists to the Cube of Space. Similar links can be made between the Traditional Tree and the spherical types. Frater Achad's book, "The Anatomy of the Body of God", describes a part of such a link. All this is good exercise for the mind and spirit. APPENDIX B MAGICAL LANGUAGES AND CORRESPONDENCES. The meditations described in this book are intended to develop a "Magical Language." Such magical languages are of several kinds. The type that is discovered through these meditations on the 231 gates is not strictly a language so much as it is a manner of thought, a special fluidity of consciousness. The more usual sort of magical language is a set of symbols, such as Tarot Trumps, alphabet letters, colors, etc. These sets of symbols are chosen in such a way as to exhaust all possibilities of a type. All the traditional colors of the rainbow (usually taken as seven), all the astrological planets, all the letters of a particular alphabet, all the pictures of a particular set are taken as a metaphoric representation of everything that exists. Each of these magical languages or sets of symbols may be used to describe any event or relationship. When several of these sets have the same number of individual symbols, it is often possible to alter the definitions of a few symbols slightly and to establish tables of correspondences between the different sets. In mathematics, that is called "conformal mapping". This book makes frequent reference to a set of 32 symbols which can be subdivided into two smaller sets of 10 and 22 symbols each. These are sometimes taken to be the 10 Sephiroth and the 22 Paths of the Traditional Tree of Life diagram as used by the Order of the Golden Dawn. The simplest such set is composed of the integers from one to thirty-two. Another way to represent the 32 employs colors, another astrological symbols ... there is virtually no limit to the corresponding sets. Crowley's book "777" lists many sets of 32 corresponding symbols. A portion of the 32 corresponds to traditional Qabalistic interpretations of the 22 Hebrew letters. It is that smaller set of 22 symbols that affords practice material for meditations on the 231 gates (all possible combinations of Hebrew letters in pairs with no duplications). This magical language is a type of Yoga. The mind is trained to form rational links to randomly selected symbols. When sufficiently trained, the mind is able to deal calmly with many different situations. This calmness or evenness of consciousness affords the opportunity for spiritual growth and for self-analysis. The magical language is simply that part of the thinking process which connects any thought to any other thought, no matter how diverse. The several sets of symbols that are used in these gate meditations are presented here for the convenience of the reader: Hebrew Printed Value of Tarot Meaning of Path Letter: letter: Letter: Trump: Letter Name: Number Aleph A 1 The Fool. Ox 11 Bet B 2 The Magician. House 12 Gimel G 3 The High Priestess. Camel 13 Dalet D 4 The Empress. Door 14 Heh H 5 The Emperor.* Window 15 Vau V 6 The Hierophant. Nail 16 Zain Z 7 The Lovers. Sword 17 Chet Ch 8 The Chariot. Fence 18 Tet T 9 Strength. Serpent 19 Yod Y 10 The Hermit. Hand 20 Koph K 20 The Wheel of Fortune. Closed Hand 21 Lamed L 30 Justice. Ox Goad 22 Mem M 40 The Hanged Man. Water 23 Nun N 50 Death. Fish 24 Samekh S 60 Temperance. Prop 25 Ayin a'a 70 The Devil. Eye 26 Peh P 80 The Tower. Mouth 27 Tzaddi Tz 90 The Star.** Fish Hook 28 Qof Q 100 The Moon. Back of Head 29 Resh R 200 The Sun. Head 30 Shin Sh 300 Judgment. Tooth 31 Taw Th 400 The World. Cross or Mark 32 * Crowley sometimes used the Star in this place in the Thoth Deck ** Crowley sometimes used the Emperor in this place in the Thoth Deck Hebrew Astrological Direction or Attributes from the "Sepher" Letter: Symbol: Position: "Yetzirah" (Golden Dawn version: Aleph Air, Uranus Above to Below Breath of life, Spirit. Bet Mercury Above Attention, Life and Death. Gimel Moon Below Memory, Peace and Strife. Dalet Venus East Imagination, Wisdom and Folly. Heh Aries North-East Reason, Sight. Vau Taurus South-East Intuition, Hearing. Zain Gemini East-Above Discrimination, Smell. Chet Cancer East-Below Receptive Will, Speech. Tet Leo North-Above Suggestion, Digestion. Yod Virgo North-Below Response and Union of Opposites, Touch. Koph Jupiter West Rotation, Wealth and Poverty. Lamed Libra North-West Equilibrium, Action-work. Mem Water, Neptune East to West Reversal, Suspended Mind. Nun Scorpio South-West Transformation, Motion. Samekh Sagittarius West-Above Verification, Wrath. Ayin Capricorn West-Below Bondage, Mirth. Peh Mars North Awakening, Grace and Sin. Tzaddi Aquarius South-Above Revelation, Meditation. Qof Pisces South-Below Organization, Sleep. Resh Sun South Regeneration, Fertility and Sterility. Shin Fire, Pluto North to South Realization, Decision. Taw Earth, Saturn Center Point Universal Consciousness, Dominion and Slavery. Hebrew Yetziratic Intelligence Musical Note Letter: (Golden Dawn Version): (Paul Case Version): Aleph Fiery Intelligence E Natural Bet Intelligence of Transparency E Natural Gimel Uniting Intelligence G Sharp Dalet Luminous Intelligence F Sharp Heh Constituting Intelligence C Natural Vau Triumphant and Eternal Intelligence C Sharp Zain Disposing Intelligence D Natural Chet Intelligence of the House of Influence D Sharp Tet Intelligence of the Secret of all E Natural Spiritual Activities Yod Intelligence of Will F Natural Koph Rewarding Intelligence A Sharp Lamed Faithful Intelligence G Sharp Mem Stable Intelligence G Sharp Nun Imaginative Intelligence G Natural Samekh Intelligence of Probation G Sharp Ayin Renewing Intelligence A Natural Peh Exciting Intelligence C Natural Tzaddi Natural Intelligence A Sharp Qof Corporeal Intelligence B Natural Resh Collecting Intelligence D Natural Shin Perpetual Intelligence C Natural Taw Administrative Intelligence A Natural The musical correspondences developed by Case associate the Hebrew letters with the black and white keys of the piano in the same order as the King Scale colors. Hebrew King Scale Queen Scale Emperor Scale Empress Scale Letter: Color: Color: Color: Color: Aleph Yellow. Sky Blue. Blue Emerald Emerald flecked Green. Gold. Bet Yellow. Purple. Gray. Indigo rayed Violet. Gimel Blue. Silver Cold Pale Blue. Silver rayed Sky Blue. Dalet Emerald Sky Blue. Early Spring Bright Rose Green. Green. rayed Pale Green. Heh Scarlet. Red. Brilliant Flame. Glowing Red. Vau Red-Orange. Deep Indigo Deep Warm Olive. Rich Brown. Zain Orange. Pale Mauve. New Yellow Redish Gray Leather. inclined to Mauve. Chet Orange- Maroon. Rich Bright Dark Greenish Yellow. Russet. Brown. Tet Yellow. Deep Purple. Gray. Reddish Amber. Yod Yellow- Slate Gray. Green-Gray. Plum. Green. Koph Violet. Blue. Rich Purple. Blue rayed Yellow. Lamed Emerald Blue. Deep Blue-Green. Pale Green. Green. Mem Blue. Sea Green. Deep Olive Green. White flecked Purple. Nun Green-Blue. Dull Brown. Very Dark Brown. Livid Indigo Brown. Samekh Blue. Yellow. Green. Dark vivid Blue. Ayin Blue-Violet. Black. Blue Black. Cold Dark Gray. Peh Scarlet. Red. Venetian Red. Bright Red rayed Emerald. Tzaddi Violet. Sky Blue. Bluish Mauve. White tinged Purple. Qof Red-Violet. Buff flecked Light translucent Stone Color. Silver-White. Pinkish Brown. Resh Orange. Gold Yellow. Rich Amber. Amber rayed Red. Shin Red. Vermilion. Scarlet flecked Vermilion flecked Gold. Crimson & Emerald. Taw Indigo. Black. Blue Black. Black rayed Blue. Some of the more unusual color names derive from the tube labels on Winsor & Newton Designer Gouche opaque water colors. That was the brand used by the Order of the Golden Dawn, still available. APPENDIX C. THE LESSER PENTAGRAM BANISHING RITUAL. This ritual is performed as a banishment to clear the mind and the place of working from unwanted Earthly influences. Owing to the virtues of the Names of Power and the Signs of the Art, the Master of the ritual is rendered proof against any distractions and obsessions that arise from the Earthly regions. This banishment is effective also over the elemental regions of Fire, Air, and Water where they are admixed with the Earthly. This banishment is effective in controlling forces corresponding to paths 10 through 7 and paths 32 through 27 on the Traditional Tree of Life. The greatest effectiveness of this ritual is in path 32. The Lesser Pentagram Banishing ritual is a suitable one for beginning and ending meditation of any sort. No warnings are indicated, besides the usual suggestion that such rituals be performed in a secure and private place. Special advance precautions to avoid interruptions are necessary. Such precautions should be considered a part of the ritual. It is advised that this ritual be performed without aids, such as elemental weapons (wand, cup, dagger, or disk) until the ritual is mastered. The ritual is divided into three parts, with the second part being subdivided into three additional divisions. THE RITUAL: First part. The Qabalistic Cross. 1. Stand facing the East, body straight, feet together, hands at sides. 2. Touch fore-head with right hand and say: "Ateh". 3. Pass right hand down as low over center line of body as possible without bending at the waist and say: "Malkut". 4. Touch left shoulder with right hand and say: "Ve- Gedulah". 5. Bring right hand straight across to right shoulder, touch and say: "Ve-Geburah". 6. Clasp hands flatly, palm to palm at heart level and say: "Le-Olahm". 7. Pause, say: "Amen" and bring hands back down to sides as in # 1. [FIGURE #46 here: Two upright pentagrams. The one to the left is titled: "Earth Banishing". A series of arrows traces around it, starting at the lower left point and moving first to the top point, thence around the lines until the figure is completely described by five straight, continuously connected passes. The one to the right is titled "Earth Invoking, and is similarly traced except that the starting point is the top and the first movement is to the lower left point.] Second part, the Pentagram to the Quarters. 8. Take three steps to the East. With the right hand trace the Earth Banishing Pentagram. This may be accomplished by first, placing your right hand before your body on a level with your left hip. Second, move right hand directly to a point above your head. Third, move right hand to level of right hip. Fourth, move hand to level of left shoulder. Fifth, move hand to level of right shoulder. Sixth, return hand directly to starting place before left hip. 9. Say "Jehovah", at the same time WILL that the God of the Israelites stand between you and anything harmful from the East. Imagine the pentagram glowing with fiery and potent force. 10. Return to center. Turn to South. Take three steps. Trace the same pentagram. Say "Adonai". WILL that the Lord of all that exists stand before you and ward off anything that is harmful from the South. The pentagram glows. 11. Return to center. Turn to West. Take three steps. Trace the pentagram. Say "Eheieh". WILL that the God who Exists and who spoke to Moses from the burning bush stand before you and ward off anything that is harmful from the West. 12. Return to center. Turn to the North. Take three steps. Trace the pentagram. Say "Agla". WILL that the mighty and eternal God stand between you and anything harmful from the North. 13. Return to center. Face East. Spread your legs and hold your arms parallel to the ground; assume the form of a pentagram. 14. Say: "Before me Raphael." Imagine a vast column of yellow light. Imagine a cool and refreshing breeze coming from the East. An Archangel stands before you toward the East. 15. Say: "Behind me Gabriel." Imagine a vast column of blue light. Imagine a rushing of waters in the West. An Archangel stands behind you toward the West. 16. Say" "On my right hand Michael." Imagine a vast column of red light. Imagine a great heat and a roaring of flames in the South. An Archangel stands at your right hand toward the South. 17. Say: "On my left hand Uriel." Imagine a vast column of mixed browns and greens. An Archangel stands at your left hand toward the North. 18. Still holding the form of the pentagram and facing East, say: "For I am the flaming pentagram in the column of the six rayed star." On the words: "...flaming pentagram..." visualize a band of white light connecting the previously traced pentagrams in a circle about you at the height of your heart. This is the magical circle. On the words: "...six rayed star." visualize the variously colored columns of the Archangels bending together above and below you. You are now surrounded by three mutually perpendicular circles. Third Part. 19-25. Repeat numbers 1-7, the Qabalistic Cross. End of Ritual. Notes on Ritual: Lines 1-7, the Qabalistic Cross. This first portion of the ritual may be performed separately. The rite of the Qabalistic Cross is used to stabilize the Master of the Rite in the pattern of the Tree of Life. Such stability brings all subsequent parts of the Ritual fully into the system of the Tree. This rite of the Qabalistic Cross is derived from a similar "Sign of the Cross" rite still used by Roman Catholics. The Catholic practice is very old and signifies a belief in the Trinity of Father, Son and Holy Spirit. A simple use of this Catholic version is found in exorcising or banishing evil thoughts and manifestations. Catholics also employ their version during all prayers and sacraments. This is used as a rite of entrance into a holy place. The occult version used here is adapted with minor changes from the method given by Eliphas Levi in his "Transcendental Magic", pages 233-244. Levi probably originated the occult version, although he claims that it is very old. Levi states that this Qabalistic Cross is an enactment of the so-called Occult Versicle of the Lord's Prayer. This refers to the versicle that is sometimes added by Protestants and Catholics at the end of that Prayer: "For Thine (line 2) is the Kingdom (line 3), the Justice and the Mercy (or Power and Glory, lines 4 and 5) in the Generating Ages, Amen (or Forever, Amen, lines 6 and 7)." Some of the Hebrew words used in the Qabalistic rite may be translated in this fashion. The actual origin of the Roman Catholic Sign of the Cross is found in the ancient Sign of the Hammer of Thor. The Hebrew words that are found in lines 3, 4, and 5 are names of the Sephiroth on the Tree of Life. The other Hebrew words are also well known: Line 2: Ateh, AThH, meaning "Thine" or "unto Thee". Line 3: Malkut, MLKVTh, meaning "Kingdom". Sephira 10 on the Tree of Life. Line 4: Ve-Gedulah, V-GDVLH, meaning "and the greatness". Alternate title of the 4th Sephira, Chesed. Line 5: Ve-Geburah, V-GBVRH, meaning "and the strength". Title of the 5th Sephira. Line 6: Le-Olahm, L-a'aVLM, meaning "for eternity" or "for all that exists". Line 7: Amen, AMN, several translations, "I believe", "the truth", "I Trust". The pentagram: For attributions to this figure and a discussion of its significance, see Appendix A. The Earth Banishment is accomplished by tracing the figure starting at the Earth point (lower left) and going toward the Spirit point (uppermost point of the pentagram). This is going from Matter to Spirit. Invoking goes from Spirit to Matter. Banish to clear interference. Earth invocation is accomplished by starting at the uppermost or Spirit point and going down to the lower left or Earth point. Invoke to receive vision in meditation on earthly matters. It is usually wise to banish before and after invocation. Lines 9-12: These Divine names are all from the Bible (except AGLA, AGLA, which is obtained from: AThH GBVR L-a'aVLM ADNY, Ateh Gibor Le-Olahm Adonai, "Thou art mighty forever O'Lord", by a process of abbreviation called Noteriqon. Jehovah, YHVH, "He/She IS", is the most frequent name for the Deity in the Bible. Eheieh, AHYH, meaning "I AM", is part of the name of God mentioned in the passage about Moses and the burning bush. Adonai, ADNY, meaning "Lord", is a very common Biblical name of God. Lines 14-17: Except for Uriel (or Ariel) these Archangelic names are found in the Bible. Michael, MYKAL, meaning "likeness of God", corresponds to the element Fire. Gabriel, GBRYAL, meaning "God is mighty", corresponds to the element Water. Raphael, RPAL, meaning "God heals", corresponds to the element Air. Uriel (pronounced "Ariel"), AVRYAL, meaning "light of God", corresponds to the element Earth. It is interesting to note that "Uriel" has nearly the same meaning as "Lucifer". Also "Sir Urians" was a medieval name for the Christian Devil. The Archangel of the North is none other than Promethious, the Star of the Morning and the Peacock Angel. This is our old friend the Devil as Lord of the Earth and focus of the might of God. Line 18: This portion identifies the Master of the ritual with the Pentagram and associates the Pentagram with the Hexagram. Lines 14-18 derive directly from a Hebrew night prayer found in the Siddur for Sephardic Judaism. This full ritual is easily changed and elaborated. The Hebrew portions should not be altered until fully understood. The way of tracing the pentagram should not be changed until well practiced (see "O.T.O. Newsletter" #4 for all 24 pentagrams suitable for use.) The vertical and horizontal motions in the first and last part should be retained, and the general pattern of circular motion should not be changed. All else is subject to alteration. Almost every writer has an individual version of Line 18. Lines 4- 5 are often reversed in in order or "handedness". One can elaborate as: "By the name and in the Name of Jehovah the gates of the East are closed and sealed," or simply say" Jehovah". An elaboration for the Archangels could take the form: "Be thou O'h Raphael a warden and a guard to the East. Let nothing pass which is not for this place and this time." The order of the Archangels is often changed to reflect geographical location and special purpose. As given here, the Elements are appropriate for the Northern Hemisphere West Coast prevailing winds. The order of the pentagrams and divine names is appropriate for the Northern Hemisphere, but can be reversed for the Southern. In banishing, it is not advisable to name a particular thing to be banished after forming the pentagram. Such naming should be done before the pentagram is traced. When time does not permit the use of the whole ritual, a thing to be banished is visualized or imagined to be some distance away; and a pentagram is traced between oneself and the thing to be banished. The pentagram need not be actually traced with the hand, but only imagined. Will the dissolution of the thing to be banished, and visualize it melting away behind the pentagram. Visualizations change as proficiency improves. The pentagrams should eventually appear to astral vision without being deliberately imagined. There are several other rituals which employ the pentagram and hexagram for banishment and invocation. Books by Crowley and Regardie in the short list below contain such rituals. Among these, the Hexagram rituals may be studied with the Tree of Two Hexagrams found in Appendix A of this work. All the component hexagrams except that of Water may be traced on that Tree. The Water hexagram is very similar to one that is traceable on the Tree of Two Hexagrams. Bibliography of the Ritual: Butler, W.E., "The Magician: His Training and Work", pages 166-169. Crowley, Aleister, "Liber O", in "Magick in Theory and Practice", p. 375 ff. Also in the "Equinox", Vol. I, No. 2, page 19. and portions of "O.T.O. Newsletter" #4. Fortune, Dion, "Psychic Self-Defense", page 183. Hirsch, Samson Raphael, "The Hirsch Siddur", Feldheim Publishers, 1969, page 727. Levi, Eliphas, "Transcendental Magic", pages 233-234. Regardie, Israel, "The Golden Dawn", Vol. I, pages 106-109. There are many other examples of this ritual to be found in other books beside the ones mentioned. APPENDIX D. RITUAL PROJECTION OF THE CUBE OF SPACE. This ritual will be given in several forms. Those wishing to use it may find one of these forms easier to start with that the others. All but the last form of the ritual may be done alone or in company. The last variation requires two people who are capable of a form of Tantric sexual union. In that variation, the Cube of Space is an adjunct to the coitus. The Ritual of the Cube of Space. This ritual has many uses. It may be performed as a general banishment, an invocation of balanced power, a memorizing ritual, and as a basis for other rituals. This ritual is effective over the entire Tree of Life and is a restatement of the same sort of cosmological perfection expressed through the Traditional Tree of Life. The Cube of Space is particularly effective in developing consciousness of the paths 11 through 32 of the Traditional Tree of Life. The first form of the ritual: Vibration of the Hebrew Letters with use of colors. The letters are taken in three traditional groups. 1. Assume a comfortable position, one that need not be changed, facing East if possible. You may either stand or sit, but you should remain in the same position throughout the ritual. 2. Take a deep breath, and expel it completely while saying "Aleph". This should be said slowly, as: "Aaaaaaaa-aaLlllllllll- llEeeeeeee- eePhhhhhhhh-hh". In this and each of the following utterances, the letter name should be started with the beginning of the expelling of breath and ended as the breath runs out. Visualize a great column of yellow light rising from the floor and passing up through your body into and beyond the ceiling. 3. Deep breath. Say slowly: "Mem". Visualize a beam of blue light on a level with your heart, coming from the East and going to the West. The beam intersects the yellow column at your heart. 4. Deep breath. Say slowly: "Shin". Visualize a beam of red light on a level with your heart, coming from the North and going through your body to the South. This beam intersects the yellow and the blue at your heart. 5. Deep breath. Say slowly: "Bet". Visualize a vast ceiling of yellow light above your head. 6. Deep breath. Say slowly: "Gimel". Visualize a vast floor of blue light beneath your feet. 7. Deep breath. Say slowly: "Dalet". Visualize a vast wall of green light in the East before you. 8. Deep breath. Say slowly: "Kaph". Visualize a vast wall of violet light in the west behind you. 9. Deep breath. Say slowly: "Peh". Visualize a wall of red light in the North, on your left. 10. Deep breath. Say slowly: "Resh". Visualize a wall of Orange light in the South, on your right. 11. Deep breath. Say slowly: "Taw". Visualize a point in the center of the intersections of the three columns or rays of yellow, blue and red light. The point has no color. It absorbs all colors. The point may be visualized as black or blue-black (indigo). 12. Deep breath. Say slowly: "Heh". Visualize a column of red light in the Northeast, where the green and red walls intersect. 13. Deep breath. Say slowly: "Vau". Visualize a beam of red-orange light in the Southeast, where the green and orange walls intersect. 14. Deep breath. Say slowly: "Zain". Visualize a beam of orange light running from the North to the South above the Eastern wall, where the yellow ceiling and the green wall intersect. 15. Deep breath. Say slowly: "Chet". Visualize a beam of yellow-orange light running from North to South below the Eastern wall, where the blue floor and the green wall intersect. 16. Deep breath. Say slowly: "Tet". Visualize a yellow beam of light running from East to West above the Northern wall, where the yellow ceiling and the red wall intersect. 17. Deep breath. Say slowly: "Yod". Visualize a yellow- green beam of light running from the East to the West below the northern wall, where the blue floor and the red wall intersect. 18. Deep breath. Say slowly: "Lamed". Visualize a green column of light in the Northwest, where the red and violet walls intersect. 19. Deep breath. Say slowly: "Nun". Visualize a blue-green column of light in the Southwest, where the violet and orange walls intersect. 20. Deep breath. Say slowly: "Samekh". Visualize a beam of blue light running from North to South above the Western wall, where the yellow ceiling and the violet wall intersect. 21. Deep breath. Say slowly: "Ayin". Visualize a beam of blue-violet (Indigo) light running from the North to the South below the Western wall, where the blue floor meets the violet wall. 22. Deep breath. Say slowly: "Tzaddi". Visualize a beam of violet light above the Southern wall, running from East to West, where the yellow ceiling meets the orange wall. 23. Deep breath. Say slowly: "Qof". Visualize a beam of crimson (red- violet) light running from the East to the West below the Southern wall, where the blue floor meets the orange wall. End of Ritual. The Cube of Space as Viewed from the West: East-Above Zayin Orange .-------------------------------------------------. North-/: South-/: Above/ : Above Above/ : / N: Bet Yellow / :S Tet/ o: Tzaddi/ :o yellow/ r: : Violet/ :u / t: : / :t / h: West-Above : Samekh Blue / :h .-------+--------------------+--------------------. :| : E: : A S: :E N : a: : b o: :a o : s: A : o u: :s r : t: l : v t: :t t : : e : e h: : h : : p : East |: : : : h : t Dalet W: : W : : : o / Green e: :V e : : : / s: :a s : North : North to South : / Shin Red t: South :u t : ---+-------------------Taw-------------------+--- : : Peh : East/: B\ : Resh :R : Red H: to West/ : e Center : Orange:e : a: Mem Blue/ : l Taw N: :d L : y: West Y : o Black u: :| a : : Koph e : w n: :O m : R: Violet l : : :r e : e: l : B: :a d : d: o : l: :n : : w : u: :g G : :East-Below Chet : Yellow-Orange e: :e r : .--------------------+--------------------+-------. e : / : G: / e : /North- : r: /South- n : /Below : e: /Below : / Yod Gimel Blue e: / Qof : /Yellow- Below n: /Red- : /Green : /Violet :/ West-Below Ayin Blue-Violet :/ .-------------------------------------------------. Aleph=11 Bet=12 Gimel=13 Dalet=14 Hay=15 Vau=16 Zain=17 Chet=18 Tet=19 Yod=20 Koph=21 Lamed=22 Mem=23 Nun=24 Samekh=25 Ayin=26 Peh=27 Tzaddi=28 Qof=29 Resh=30 Shin=31 Taw=32 (The numbers refer to the "key scale" used in Crowley's "Liber 777") Second form of ritual --- abbreviated. Vibration of Hebrew letters with visualization of Tarot images. The letters are taken in simple order from first to last. I. Same as # 1 above. II. Deep breath. Say slowly "Aleph". Visualize the Tarot of the Fool in the Above to Below position (yellow column of # 2 above.). III. " " . "Bet". The Magician. Above. IV. " " . "Gimel". The High Priestess. Below. V. " " . "Dalet". The Empress. East. VI. " " . "Heh". The Emperor (var: Star) Northeast. VII. " " . "Vau". The Hierophant. Southeast. VIII. " " . "Zain". The Lovers. East-above. IX. " " . "Chet". The Chariot. East-below. X. " " . "Tet". Strength. North-above. XI. " " . "Yod". The Hermit. North-below. XII. " " . "Kaph". The Wheel of Fortune. West. XIII. " " . "Lamed". Justice. Northwest. XIV. " " . "Mem". The Hanged Man. East to West. XV. " " . "Nun". Death. Southwest. XVI. " " . "Samekh". Temperance. West-above. XVII. " " . "Ayin". The Devil. West-below. XVIII. " " . "Peh". The Tower. North. XIX. " " . "Tzaddi". The Star (var: Emperor) South-above. XX. " " . "Qof". The Moon. South-below. XXI. " " . "Resh". The Sun. South. XXII. " " . "Shin". Judgment. North to South. XXIII. " " . "Taw". The World. Central point. End of Ritual. The above two forms differ mainly in the order of the letters. The visualizations can be exchanged at will between the two. Other visualizations can and should be employed, especially ones based on the correspondences between the Hebrew letters and the terms of Astrology. Such correspondences may easily be found in Crowley's "777" and Paul Foster Case's "Highlights of Tarot". The two parts of the Cube of Space Ritual to be preserved at all costs are the speaking or thinking of the names of the Hebrew letters and the visualizations of something in the various locations and directions that form a cube about the master of the ritual. The color visualizations may be easiest to use at first. Try to visualize each part of the cube in relationship to others immediately surrounding. Example: The Yellow Aleph column of lines # 2 and # II passes up through the center of the yellow Bet ceiling of lines # 5 and # III. The more that can be visualized at any one time, the better the ritual. Ritual Meditation on the Physical Body, Using the Hebrew Letters. These physiological correspondences are partly derived from the Astrological correspondences to the Hebrew letters. The correspondences have been altered and extended beyond the limits usually kept in astrological work, to permit full application to the human body and to facilitate use of anatomical texts. The most fruitful use of these body meditations employs the first form of the cube of space ritual. For example, visualize Vau as a column of red-orange in the Southeast; and then visualize a beam of that same red-orange light coming from the column to illuminate all the parts of your own body here described under Vau. These body meditations are designed to be worked as a complete set or as three subsets (Aleph to Shin, Bet to Taw, and Heh to Qof.). It is unhealthy to meditate on one portion of your body to the exclusion of the rest. It is possible to induce sickness through becoming overly sensitive to some single organ or group of organs. When the various parts of the body are all meditated upon in a balanced pattern, a general improvement in health and tone is to be expected. Meditation on the nervous system (Aleph to Shin or Bet to Taw) has a general effect over the entire body. Meditation on systems and natural articulations of the body (Heh to Qof) also produces a general effect. It is possible to develop specific areas of the body by meditation on just one of the letters, but this is tricky and should never be continued beyond a few sessions unless it is alternated with full meditations on all twenty-two letters and corresponding portions of the body. [FIGURE #47 goes here. Title: "The Cube of Space as Viewed From the West". This is an orthographic projection of a large cube with three symmetry axes. The various parts are labeled with the name of the letter, Hebrew Letter itself, color, and direction. Below the Cube is a table of Hebrew letter names and key numbers from the "key scale" in Crowley's "777"] ALEPH: Visualize a ribbon of yellow light traveling from the very base of the spine to the brain. Brain and Spinal Chord. MEM: Visualize a ribbon of blue light to the left side of the yellow ribbon. The blue crosses the yellow to the right side near the base of the brain. SHIN: A ribbon of red light to the right of the yellow. The red ribbon crosses the yellow to the left side near the base of the brain. ALEPH, MEM, and SHIN: Visualize a caduces of Hermes in the substance of your body. The central shaft is yellow with a yellow knob at top. This is the spine and the brain. Visualize a blue serpent, with head on the right side of your body, passing back and forth over the yellow shaft in the manner shown. Visualize a red serpent with head on the left side, as shown. [FIGURE #48 goes here, rough example follows:] yellow Aleph O > ! < red Shin ( ! ) Mem blue \ ! / \!/ X /!\ blue Mem ( ! ) Shin red \!/ X /!\ red Shin ( ! ) Mem blue \!/ X blue Mem /!\ Shin red Aleph yellow BET: Visualize a yellow sphere of light just touching the top of your head and merging with your skull to envelop your brain in its yellow radiance. GIMEL: A blue sphere of light centered at a point just above your eyes, and directly between them. The blue light passes over and into your upper face. It includes the base of your brain. DALET: A green sphere of light centered on your larnex. It envelops your neck, lower face, nose, ears and upper chambers of your lungs. The glow draws strength from the section of the spinal chord in your neck. KOPH: A violet sphere of light centered on your diaphragm. It includes your abdomen and lower chest. It draws strength from the spine next to the diaphragm. PEH: A red sphere of light centered on your upper pelvis. It includes your lower abdomen and thighs. It draws energy from your spine just below the small of your back. RESH: An orange sphere of light centered on your heart. It envelops your chest completely. It draws energy from your spine opposite to your heart. TAW: A glowing sphere of darkness. It is centered on your anus and includes your upper legs and buttocks. It draws energy from the base of your spine. BET, GIMEL, DALET, KOPH, PEH, RESH, and TAW: Alternate the images of the glowing spheres until they seem to run into each other or appear all at once. HEH: Visualize your Brain, spine and general nervous system radiating out like the branches of an upside-down tree from its trunk and center. VAU: Visualize all your organs of sense and breathing. ZAIN: Visualize all double organs of your body; the lungs, hands, legs, eyes, testicles or ovaries, nostrils, halves of the brain, kidneys, etc. CHET: Visualize your skin, skull, rib cage --- all hollow organs that contain other organs. Visualize also your skeleton. TET: Visualize your heart, veins, arteries, capillaries, lymph system, interface with intestines, etc. YOD: Visualize your throat, esophagus, stomach, intestines, rectum, etc. --- all organs that process food. LAMED: Visualize all your glands, liver, pancreas, spleen, kidneys, all organs that secrete fluids. NUN: Visualize your sexual organs and their inner parts. Visualize all areas that give sexual pleasure or stimulation. SAMEKH: Visualize your upper arms and thighs, your shoulders and hips. AYIN: Visualize your elbows and knees. TZADDI: Visualize your forearms and lower legs, your wrists and ankles. QOF: Visualize your hands and feet. HE, VAU, ZAIN, CHET, TET, YOD, LAMED, NUN, SAMEKH, AYIN, TZADDI, and QOF. Alternate these until you visualize your complete body. It is desirable to obtain a good book on the human anatomy and to study it along with these meditations. A recent edition of "Gray's Anatomy", published by Lea and Febiger in Philadelphia would be a good choice. Here is a guide to using this particular book in the 28th edition. The page numbers are not valid for other editions. ALEPH: "The Central Nervous System" pages 781-888. MEM: "The Peripheral Nervous System" pages 1009-1035. SHIN: "The Peripheral Nervous System" pages 1009-1035. BET: "The Central Nervous System" pages 833-895. GIMEL: "The Central Nervous System" pages 833-895. DALET: "The Peripheral Nervous System" pages 959-962 & 1019-1024. KOPH: "The Peripheral Nervous System" pages 983-997 & 1027-1038. PEH: "The Peripheral Nervous System" pages 997-998 & 1035-1036. RESH: "The Peripheral Nervous System" pages 965-968 & 1025-1031. TAW: "The Peripheral Nervous System" pages 988-1009 & 1035-1036. HEH: "The Peripheral Nervous System" pages 911-1038. VAU: "The Organs of the Senses" pages 1043-1095 and "The Respiratory System" pages 1118-1157. ZAIN: This material is scattered throughout the book. Look up all double organs that you can think of in the index or just trip through the pages to catch pictures and explanations when you see them. CHET: "Osteology" pages 107-286; "The Integument" pages 1105-1110 and scattered generally. TET: "The Heart" pages 531-562; "The Arteries" pages 565-676; "The Veins" pages 677-734 and "The Lymphatic System" pages 735-780. YOD: "The Digestive System" pages 1161-1257. LAMED: "The Digestive System" pages 1161-1257; "The Endocrine Glands" pages 1339-1351 and "The Urogenital System" pages 1265 to 1338 NUN: "The Urogenital System" pages 1265-1338 and "The Integument" pages 1105-1117. SAMEKH, AYIN, TZADDI and QOF: "The Joints and Ligaments" pages 295-374. "Muscles and Fasciae" pages 375-530. These suggested readings in "Gray's" exhibit many overlaps and do not exhaust the informative possibilities of this excellent book. In the performance of the Ritual Projection of the Cube of Space it may be helpful at first to have the aid of another person. The person performing the ritual should face East and either stand or sit in a comfortable position. An asana is useful if one has been mastered. The following material may be read aloud by the person assisting. Suitable pauses should be made to give time to perform the needed visualizations. The part that relates to the physical body may be omitted until the projection of the Cube itself is mastered. Begin the Ritual. The first part. Aleph. There is a shining pillar of yellow light stretching from your heart above and from your heart below. Visualize a pillar of yellow light passing to infinite heights above you and descending to infinite depths below you, passing through your heart. Visualize your spine and brain glowing with the same soft yellow radiance. Mem is a brilliant beam of blue light passing from infinite distances in front of you, through your heart to infinite distances behind you. You see the beam of blue light intersecting the pillar of yellow light at the point of your heart. The nerves to the right side of your body are bathed in a soft blue glow. Shin is a brilliant beam of red light coming from an infinite distance to your left, passing through your heart and continuing to an infinite distance to your right. You see the beam of red light intersecting the blue beam and the yellow pillar in your heart. The nerves to the right side of your body are bathed in a soft red glow. These yellow, blue and red glowings in your body swirl and intertwine to form a living caduces of Hermes in your body. Bet is above. Visualize a vast yellow ceiling of light above your head. Rising straight up through you body, passing into and through the sheet of yellow light is a yellow pillar of light. See a canopy of yellow, supported by a column of yellow. See a vast yellow mushroom towering through you and above you. The yellow light from the sky above you projects a yellow sphere of light to envelop the top of your head and the brain within. Feel a soft warmth in your scalp, a gentle caress within your thoughts. Gimel is below you. There is an endless sea of blue radiance beneath your feet. Into this floor of blue descends the yellow pillar. Your are softly lifted upon a maternal sea. From the blue waters below you there rises a glowing blue haze. This settles about your face and forms a sphere of blue light centered upon your forehead. Its soft coolness cleanses your thoughts and brings visions of things distant and near. Dalet is before you. There is a green wall of light drawn from all the leaves of all the forests that ever grew upon the Earth. The green wall of light extends before you above and below, to right and to left as far as you can see. There is a beam of blue light that unites the green wall with your lifting heart. The green wall intersects the yellow sky and the blue sea below. From the green wall a green light comes to envelop your throat in green light. Breathing is easier and stronger. The senses come alive. Koph is behind you. There is a violet wall of light shining in regal splendor behind you. Its height and breath stretch to infinity. From the center of the violet wall of light a blue beam of light reaches out to pass through your heart and to penetrate the green wall before you. The violet wall behind you meets the yellow ceiling of light above and the blue floor below. From the violet wall of light a violet mist comes to settle in a sphere of light about your abdomen. The light centers on your diaphragm. It cools and vitalizes. Peh is to the left. A wall of blood red light stretches to infinities on the left. It intersects yellow above, blue below. It meets the green wall before you and the violet wall behind you. From the center of the red wall of light to the left comes a red beam of light to penetrate your heart. A globe of red light detaches itself from the red wall and draws toward you. It surrounds your sexual organs and gives them strange awakening. Resh is on the right. This is a wall of brilliant orange light. The orange light on the right intersects the yellow above and the blue below. It meets the green before you, and it meets the violet behind you. From the center of the orange wall a beam of red light comes to penetrate your heart and pass to the red wall on your left. A sphere of orange light comes from the right hand wall to surround your chest. It invigorates the whole body with its vital energies. Taw is in the center. Where the three beams of light intersect at you heart there is a strange spot of all colors and no color at all. This is an empty place and a place full of all things. This is the middle point of the universe. From the center of the cube emanates a sphere of colorless light to center on the anus of your body. At times this light seems to be black as deepest space. At times it seems a mixture of all colors. Slowly attempt to visualize all the cube yet projected. If the colors come easily, visualize them. If the parts of the cube are only seen as gray forms about you, that is enough. Visualize all the correspondences to the physical body so far projected. Heh is as vertical pillar of red light in front of you and to the left. It rises where the green wall before you meets the red wall to your left. Visualize your brain and all the nerves of your body. Vau is a vertical pillar of red-orange light in front of you and to your right. It rises where the green wall before you meets the orange wall to your right. Visualize inside you all organs of sensation and breathing. Zain is an orange beam of light that is above you and in front of you. It runs along the top of the green wall before you where the wall meets the yellow ceiling above you. Visualize all double organs of your body. Chet is a yellow-orange beam of light that is below you and in front of you. It runs along the base of the green wall before you where it joins the blue floor beneath you. Visualize all hollow organs of your body. Visualize also your skeleton. Tet is a yellow beam of light to your left and above you. It tops the red wall to your right where that wall meets the yellow ceiling above you. Visualize all blood and lymph carrying organs of your body. Yod is a yellow-green beam of light below the red wall to your left where that red wall meets the blue floor. Visualize all digestive and assimilative organs of your body. Lamed is a green pillar of light to your left and behind you. It rises where the red wall to your left meets the violet wall behind you. Visualize all glands and fluid secreting organs of your body. Nun is a blue-green pillar of light that rises to your right and behind you. It rises where the violet wall behind you meets the orange wall to your right. Visualize your sexual organs. Samekh is a beam of blue light behind and above you. It tops the violet wall where the violet wall meets the yellow ceiling. Visualize your shoulders and upper arms, your hips and thighs. Ayin is a blue-violet beam of light behind and below you. It runs along the bottom of the violet wall behind you where that wall intersects the blue floor beneath you. Visualize your elbows and knees. Tzaddi is a beam of violet light to your right and above you. It is found where the orange wall on your right meets the blue ceiling above you. Visualize your forearms and lower legs. Qof is a red-violet beam of light to your right and below you. It rests on the boundary between the orange wall to your right and the blue floor below you. Visualize your feet and hands. Visualize the whole cube at one time or in sections. Visualize your whole body. End the ritual when finished. This form of the cube of space ritual is for learning purposes only. The ritual is an exercise of the mind, and the only sounds that should accompany it when it is fully learned are not these words but the names of the Hebrew letters. The specific visualizations are not hard and fast. They may be developed by anyone who has mastered the ritual and who wishes to elaborate or change it. The various correspondences to the Hebrew letters found in Crowley's "777" and in other books may be substituted for the ones given here. Only the letter names and the allocations of those letters and their correspondences to various parts of the cube should not be changed. If difficulty is experienced in visualizing the various colors, the person desiring to master this meditation ritual may improve color visualization by painting or coloring Tarot cards or other pictures. Once experience is gained with pigments, the color visualizations will be easier. When two lovers are both capable of performing this ritual, they may perform it together in the state of sexual union. In such a magical love-making, the participants should first perform this ritual apart, with stress on the correspondences to their own bodies. While in tantric, unmoving sexual union, the participants should perform the ritual each simultaneously visualizing the other's body as their own. When physical and mental union is perfect, the two may soar to infinite heights. When the cube of space ritual is used in this manner, it becomes an aid to the higher ritual of the tantric union. APPENDIX E RITUAL ASCENT AND DESCENT OF THE TREE OF LIFE. This ritual draws for its detailed explanation on the descriptions of the thirty-two parts of the traditional Tree of Life given elsewhere in this work. Its effective use depends on understanding interpretations of the Tree. The Tree of Life Ritual. Stand erect facing East, or imagine yourself in such a position. Place your arms loosely at your sides and become calm. Instead of standing, a full lotus asana may be assumed (Padmasana). 1. Say "Malkut" (10 on the Tree) and visualize a sphere of earthly colors immediately below you and supporting the weight of your body. This is the place of all material things. 2. Say "Taw" (path 32 on the Tree) and visualize a beam of indigo reaching from the earthly sphere below you to the height of your loins. This vertical beam communicates upward the sense experiences of the material. 3. Say "Yesod" (9) and visualize a sphere of violet light surrounding your sexual organs. This is the place of all dreams and fantasies derived from experiences in the world of matter. 4. Say "Shin" (path 31) and visualize a red beam of light rising at an angle from the earthly sphere below you to the level of your right hip. This is the path whereby all rational impressions of the physical world are communicated upward. 5. Say "Resh" (30) and visualize a beam of orange light rising at a low angle from the violet sphere at your loins and going to join with the red beam on the level of your right hip. This is the path that communicates all rational impressions of the dream consciousness to higher levels. 6. Say "Hod" (8) and visualize an orange sphere of light surrounding your right hip. This is the lower seat of reason in which the mind formulates a rational conception of the physical. 7. Say "Qop" (path 29) and visualize a beam of red-violet light rising from the earthly sphere below you and going at an angle to the height of your left hip. This is the path that communicates emotional impressions of the physical world to the higher levels. 8. Say "Tzaddi" (path 28) and visualize a beam of violet light rising at a low angle from the violet sphere at your loins and joining the red-violet beam at your left hip. This is the path whereby emotional impressions of the dream consciousness are communicated to higher levels. 9. Say "Peh" (path 27). This is a beam of red light that travels horizontally from the orange sphere at your right hip to join the other two beams of light at your left hip. This path communicates between rational understanding of the physical and emotional wisdom of the ways of the physical. 10. Say "Netzach" (7) and visualize a green sphere of light on a level with your left hip. This is the place of emotional perfection of the things of the physical in consciousness. 11. Pause and consider the visualizations and their significance. 12. Say "Ayin" (path 26) and visualize a blue-violet beam of light rising at an angle from the orange sphere at your right hip to the level of your heart. This is the path whereby rational consciousness of the physical world is elevated to higher levels. 13. Say "Samekh" (path 25) and visualize a blue pillar of light rising from the violet sphere about your loins to your heart. This is the path whereby dreams and fantasies are elevated. 14. Say "Nun" (path 24) and visualize a blue-green beam of light rising at an angle from the green sphere of light at your left hip to the level of your heart. This is the path whereby emotional consciousness of the physical is elevated to higher levels. 15. Say "Tipheret" (6) and visualize a yellow (or golden) sphere of light about the center of your body and your heart. This is the place of understanding life in the physical world and life in higher mental worlds. 16. Say "Mem" (path 23) and visualize a blue vertical beam of light rising from the orange sphere on your right hip to a point on your right shoulder. This is the path whereby the lower rational consciousness of the physical world is elevated to the level of moral rational consciousness. 17. Say "Lamed" (path 22) and visualize a beam of green light rising at an angle from the yellow sphere at your heart to the level of your right shoulder. This is the path whereby consciousness of life as it is rises to the level of understanding life as it should be. 18. Say "Geburah" (5) and visualize a red sphere of light about your right shoulder. This is the place of rational consciousness of what is just and good. 19. Say "Koph" (path 21) and visualize a violet beam of light rising vertically from the green sphere at your left hip to a point on your left shoulder. This is the path whereby the emotional comprehension of the physical is elevated to emotional comprehension of all things physical and not physical. 20. Say "Yod" (path 20) and visualize a beam of yellow-green light rising from the yellow sphere about your heart to the level of your left shoulder. This is the path whereby the life experience is elevated to emotional perfection. 21. Say "Tet" (path 29) and visualize a horizontal beam of yellow light passing from the red sphere at your right shoulder to your left shoulder. This is the path whereby the rational understanding of rightness in all things is elevated to emotional comprehension of perfection of all things. 22. Say "Chesed" (4) and visualize a blue sphere of light about your left shoulder. This is the place of emotional perfection, the place of yearning for union with the absolute. 23. Pause and consider what has happened to this point. 24. Say "Chet" (path 18) and visualize a yellow-orange beam of light rising vertically from the red sphere at your right shoulder to the right half of your brain. This is the path whereby all reason returns to its archetype. 25. Say "Zain" (path 17) and visualize an orange beam of light rising from the yellow sphere at your heart to the right half of your brain. This is the path that communicates the whole life experience back to the place of perfect reason. 26. Say "Binah" (3) and visualize a black sphere that radiates as though it were light and that envelops the right half of your brain. This is the place of perfect understanding, not understanding of particular things but of all existence. 27. Say "Vau" (path 16) and visualize a beam of vertical red-orange light rising from the blue sphere at your left shoulder to the left half of your brain. This is the path whereby all emotion returns to its archetype. 28. Say "Heh" (path 15) and visualize a red beam of light rising at an angle from the yellow sphere at your heart to the level of the left half of your brain. This is the path whereby all the life experience is elevated to the place of emotional perfection beyond all physical things. 29. Say "Dalet" (path 14) and visualize a beam of horizontal green light passing from the black sphere on the right half of your brain to the left half of your brain. This is the path whereby all rational perfection is united to all emotional perfection. 30. Say "Chokmah" (2) and visualize a gray sphere of intense light about the left half of your brain. This is the place of energy and absolute emotional wisdom. 31. Say "Gimel" (path 13) and visualize a blue beam of vertical light rising from the yellow sphere at your heart and going to a place just above your head. This is the path whereby all the life experience is elevated to perfect unity. 32. Say "Bet" (path 12) and visualize a yellow beam of light rising at an angle from the black sphere of light at the right half of your brain and going to a point just above your head. This is the path whereby pure reason is unified. 33. Say "Aleph" (path 11) and visualize a beam of yellow light rising at an angle from the gray sphere of light at the left half of your brain and going to a point just above your head. This is the path whereby pure emotion is unified. 34. Say "Keter" (1) and visualize a sphere of flawless white light directly above your head. This is the place of perfect unity. 35. Say "Ain Soph Aur" (000) and visualize a darkness. This is that which is limitless light in seeming darkness. This is the place beyond the one and the many. 36. Say "Ain Soph" (00) and visualize a deeper darkness beyond the first. This is the place of no limitation that is beyond all light. 37. Say "Ain" (0) and visualize an impenetrable and endless silent darkness. This is the place of no-thing beyond all else. 38. Say nothing and visualize nothing. This is no place at all. 39. When a subjective eternity has passed away say "Eheieh" (I AM) and visualize the white sphere of Keter above your head. This is the returning to a state of unity from that which is beyond unity. This is returning to being from that which is beyond being. 40. Say "Yah" (HE or SHE IS) and visualize the gray sphere of Chokmah at the left half of your brain. This is the going forth from unity to duality and the drawing forth of power. 41. Say "Jehovah Elohim" (HE or SHE EXISTS AS MALE AND FEMALE DEITIES) and visualize the black sphere of Binah at the right half of your brain. This is the multiplication of being to produce the unity that is found in the many things existing in one creation. This is the gathering of power to work wonders. 42. Say "El" (HE IS GREAT) and visualize the blue sphere of Chesed at your left shoulder. This is the going forth of all forms into the creation of the universe. This is the power of love in creation. 43. Say "Elohim Gibor" (MALE AND FEMALE DEITIES ARE MIGHTY) and visualize the red sphere of Geburah at your right shoulder. This is the limitation of forms for the production of a particular creation. This is the power to control ultimate manifestation. 44. Say "Jehovah Eloah Va-Da'at" (HE or SHE IS DEITY AND KNOWLEDGE) and visualize the yellow sphere of Tipheret about your heart. This is the assembling of the creative force in a perfected image of the existence to come. This is the assembly of a life. 45. Say "Jehovah Tzabaot" (HE or SHE IS SPLENDOR) and visualize the green sphere of Netzach at your left hip. This is the multiplying of developed forms for incorporation into physical creation. This is the place of natural love. 46. Say "Elohim Tzabaot" (THE GODS AND GODDESSES ARE SPLENDOR) and visualize the orange sphere of Hod at your right hip. This is the limitation of developed forms for the production of a particular physical creation. This is the place of magical selection of what will happen in the world. 47. Say "Shaddai El Chai" (ALMIGHTY GOD LIVES FOREVER) and visualize the violet sphere of Yesod at your sexual organs. This is the going forth of the final impulse of creation into the created physical universe. This is the place of consummation of magical acts. 48. Say "Adonai Melekh Ha-Aretz" (LORD KING OF THE EARTH) and visualize the earthly sphere of Malkut beneath you. This is the created physical universe. This ritual is a key to limitless growth and endless magical power. Discover its uses. APPENDIX F WORK IN PROGRESS [This appendix will either be deleted, changed or written to include current and projected works] APPENDIX G [This appendix will contain a list of addresses and capsules on compatible organizations open to public membership.]


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