Frater Zoe - The Magick of the Sephiroth

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:THE MAGICK 3EOF THE SEPHIROTH
TableofContents
THE MAGICK OF THE SEPHIROTH |A MANUAL IN
N‘NETEEN SECTION
19
_by Fraler Zoe
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THE MAGICK OF THE SEPHIROTH
A MANUAL IN NINETEEN SECTIONS
by Frater Zoe
Copyright 2013
Our mainworks:
The Magiek ofthe Elements
The Magiek ofthe Zodiac
The Mugiek ofthe Planets
The Magiek oflhe Sephirath
MAGICK
There are ten numbersiten, not nine; ten, not eleven.
The ten Sephimth are Kether, Chokmnh, Binnh, Gedulnh
or Chesed, Gebumh or Din, Tiphereth, Netzaeh, Hod, Yesod
and Mulkuth.
Kelher means Crown. Chokmnh meansWisdom. Binah
is Understanding and Chesed is Mercy. Cebumh is Severity.
Tiphereth is Beauty, Nelzuch is Victory, Had is Glory, Yexod
is Foundation and Ma/kuth is the Kingdom.
Of the Sephimlh, Kelher corresponds to the Primwn
Mobile outside the cosmos. Chokmah is the Zodiac. Einuh
is Saturn. Chesed is lupiter. Cebumh is Mars. Ti'pherelh is
the Sun. Netzaeh is Venus and Mercury is Hod. Yesod is
the Moon and Mulkuth is the Earth.
All thingsibody, rriind, soul, outer world, spirit, cos-
mos, natureiare rriade ofthem and by their hands. Noth-
ing is outside therri. They make everything. There is not
even so much as a planck length which is not directly fash-
ioned by their influence.
And no one and no thing knows therri, as they are. But
by their outer veilings, all things are known. This is
absolutely true and so teaches the Kabbulnh. Have cer-
tainty ofit.
The Sephimth are each finite and infinite, personal and
impersonal, specific and collective, true andfulse.
Finitude is personality, specificity, and truth.
infinity is impersonality, collectivicity, false.
The Sephiroth encompass both these words.
And more.
To the sorcerer, they are spirits, demons, intelligences.
To the mystic, they are layers and realms ofunconditioned
reality. To the religious, they are the specific modes of
God's handiwork. To the secular atheist, they are quaint
nothings dreamed up by imaginative, old and dead men.
All these facts are true.
And they are untrue, alsoithis is the teaching.
A reflection in a mirror is real as a reflection. It is unreal
as an independent obiect.
And so it is that thejaina sect in India has wisely stat-
ed:
in some manners, any given thing is real.
in some manners, it is not.
In some manners, it is both real and unreal.
In some manners, it is real, yet outside all descrip-
tioniinef-fable.
In some manners, it is unreal, yet not liable to any de-
scription.
In some manners, it is both real and unreal, and not to
be described.
And, finally, in some manners it is simply inde-
scribable, and you would do not iustice to yourself at-
tempting to do so.
There is no certainty higher than thisia statement
which, also, is cut away with this blade.
But what, then, ofthe Sephi'roth?
The Sephiroth are lightsibrilliant, shining.
They are colors.
They are sounds.
They are shapes.
They are ideas.
They are words.
They are objects.
They are fields.
They are seas.
They are angels, spirits, devils, ghosts.
They are principles ofexistence.
And non-existence, inexistence, no existence at all.
They are arise out of pure nothing.Those who say they
are modifications of God do God no service: the Sephimth
are made of pure nihility~a vacuum where nothing is or
ever was or everwill be.
They are as the ten fingers and toes ofthe body.
They are ofinfinite beginning, infinite end; their good
is infinite as is their evil. They are of infinite height and
infinite depthiinfinity in every direction, free and un-
tamed.
They come on like a lightning flash, or a slow, pon-
derous gale ofwind.
They come on like a softly breaking orb of light, mo-
tioning you to break apart with itior a whirlwind in the
desert, voice crying in the Wilderness.
They come on like men.
And women.
in each, one can see time's genesis through to its
beginning. One can also see the end. These two form a
mobius strip in each and in them there is no eye to see, or
ear to hear.
One can liken them to a single, magnificent God being
slain in the black void before the universe began. His
body, cut apart, is divided into ten. These ten, however,
once segmented also begin to shine. In a state ofsuperpo»
sition, God's body remains uncut, the Sephiroth remain
whole yet ten, and the Sephiroth themselves shatter into
fragments. The fragments themselves shatter, and so on
and so on until we reach a level smaller than is possible.
And each Sephimth gives birth to something unknown
in prior Sephiroth. This is its reason for being.
Each Sephiroth bears the mark of prior Sephiroth,
though no Sephiroth bears the mark ofany Sephiroth below
it. Thus, Malkuth possesses the mark of all prior
Sephiroth, whereas Kether has nothing in it of any lower
Sephiroth at all.
That is the myth.
2
In the beginning was the nothing, dwelling in perpetual
stillness and silence. It was the one reality, called the
infinite, endless or boundless. In Hebrew it is called Ein Sof,
or Ayn 50f. According to some it possesses three natures:
nothingness or emptiness (ein), infinity or endlexsness (ein
mf) and boundless light or light without end (ein sofohr,
ain sofaur). Here, existence and non-existence were not yet
seen, norwas there any mind, nor any soul, nor any world,
creature or body.
Then, a vibration began to form within it, causing rip-
ples Within the nothing, which caused the nothingness to
negate even itself The nothingness was so thorough that
it removed from itself even its own principle of noth-
ingness. Thus, from nothingness was born infinity, and
endlessness.
This endlessness, this infinity, then, became filled With
light. Then there was infinite light. And in the infinite light
swirled forth vast circles or spheres of existence, each one
becoming darker and further away from the light. It repre-
sents what is outside the cosmos, or the outer darkness.
ltwas a CrowniKether.
Then potential aroska SWirling mass, nebulous and
full. it represents the cosmos itself, filled with innu-
merable stars.
And so Wisdom came to beichokmah.
Then within that SWirling mass of potential arose defi-
nite, limited formsibrief compactions of density and
shape, broken ofl'from the pure nebulous potential.
Such was the birth ofUnderstandingiBinah.
And these shapes grew and expanded to form a total
cosmos, brilliant and full of motion, ever increasing on-
ward to the furthest limits ofspace.
This was called Mercyichexed.
And therein, the expansion began to cleave against one
another, causing fragments, brokenness, war and chaos.
Violence arose, and With it came struggle. And so it was
that xtmggle became the basis for all future forms to un-
fold.
This was the birth OfSeVEI’ItY7CZmeh.
Yet within this, a consonance arose which mirrored the
first nothing of the universe. Potentiality and definition,
expansion and struggle all became one, single bright
thing: Consciousness itself, radiating outward through
struggle, and manifesting potential by its limited forms.
Beauty came into existence~Tiphereth.
And in this beauty, this consciousness, there arose at-
traction within itself. Its various forms bonded with one
another through struggle and lust, becoming as one again,
merging into new wholes.
This is the great VictoryiNetzaeh.
This merging, then, created new realities within iti
realities unalike those ever before known, yet having their
basis in these former principles. Words were spoken,
songs were sung, concepts made themselves manifest and
learning began anew.
Such is how Glory came to beiHod.
Words gave rise to reflection, and a new type of con-
sciousness came into existence: the passive creation of
subiective mind, flowing into itselfand out of itself, dawn-
ing as the human mind in its fullness. Internal life began,
and with it the dawning of imagination, where new worlds
were conceived both in word and outer image.
Such was the Foundation and its birthiYesod.
And from this, all were woven into a new whole, andbecame a totality. Nothingness, potentiality, differen-
tiation, expansion, struggle, harmonious self-radiance, at-
traction, verbalization and reflective imagination all fell
into one bright thing, becoming a new, complex structure
brilliantlyflashing in all corners ofspace.
And this was the last birthithe birth ofthe Kingdom.
3
The Sephiroth are simply and purely the elaboration of
Babylonian astral mysticism within a Jewish framework.
They arose in Jewish consciousness only after deep con-
tact With Babylon via the exile, and they mirror Babylonian
astral polytheism point for point. Added to this are later
gnostie touchesiwhich themselves arise out of Babylon,
Persia and Egyptibut these serve only to strengthen the
utterly Babylonian character of the system. Jewish Kab-
balah is Babylonian religion, magick and theosophy in Jew-
ish dressithat is all. The number 10 is used because it is
a hallowed number in the Torah, being the number of the
primary commandments given to Moses.
The genius of the Kabbalistie systemiand, also, its
innovationiis that it does not perceive these different
spheres in black and White terms. Babylonian mysticism
tended to view the planets as Jailors, imprisoners, tormen-
tors and "Archons“, or as capricious Gods in themselves.
Kabbalah says this is not entirely soithe stellar aspect to
the Sephiroth are merely another outflow ofwhat the Sephi-
roth are inherently. Thus, Chesed is the planet Jupiter and,
as such, acts fatally or deterministically in this regard. But
it is moreiit is also corresponds to a name of God, an
archangel, a retinue of angels and a planet, among other
things. The beauty of Kabbalah is that it may perceive each
of the Sephimth in different aspects, according to the
world in which they are viewed.
The theologians ofold were fond ofdifferentiating God
in terms ofhis essence and his attributes. His essence is one
thing, whereas his attributes are another, with his essence
being that incomprehensible substance that he‘s made out
of, independent of all his stirrings, whereas his attributes
are his ways and deedsior, put more simply, his
essence is what he is, and his attributes are how he is. His
essence is one, but his attributes are many.
There are ten attributes of this God, and each is a
Sephira:
OmniscienceiKether
Omnipotenceichokmah
OmnipresencHBinah
Mercyichesed
Justiceiceburah
BeautyiTiphereth
EternalityiNetzach
TruthiHod
HOlIi’I8557Y2SOd
Sovereigntyiiwalkuth
The cosmos is a futile attempt to mimic each ofthese
attributes.
it will not work.
Trust me.
As Kether, reality sees all things, for there is nothing
there to see but the blank, white wall.
As Chokmah, reality performs all things, and there is
nothing it cannot doieven to contradict itself perfectly is
in its power.
As Binah, reality dwells in every place, high or low, far
or near.
As Chesed, reality blesses its creations with Joy. It is a
soft, blue light, hovering over one and all.
As Ceburah, reality chastises them with the fruit of their
wickedness, tortures them, drowns them, cuts them,
slices them, burns them.
As Tiphereth, reality shines. And ifits gloW is Within it-
self, it moves outside; ifits glow is outside, it returns with-
in.
Many mysteries are solved by this simple, uncontrived
fact: when you set your mind in, it trembles to get out;
and when your mind is outside in its exile, it trembles to
return within.
As Netzach, reality courses ever onward. In biological be-
ings this is sex and procreation While in minerals, cosmic
winds, quarks and gluons it is something quite different.
But everything seeks to mirror this eternity in its own
image.
As Hod, reality conveys its own fact. The moments are
continually saying to us, "I am this way and be no
other.“~except, of course, when they're not.
As Yesod, reality sits high in its sky, low in its sea.
As Malkuth, reality lords itself over you and |, till the
day we outgrow our usefulness and it sends us deep into
yet another grave.
4
To work with the Sephiroth, you must know the plane or
world oftheir working,
The Hebrew word for world is Olam.
And in Kabbalah there arefour worlds.
Four, not three; four, not five.
They are steps, as it were, on a ladder. In them there is
both ascent and descent.
These four worlds are what you are. They are your own
being, as it stands even now.
Conceived of in the plural, they are the Olamot or
Olamoth. They are spheres, realms, precincts, borders, orbits,
circuits, kingdoms, stations, domains, dwellings, sultanates,
emirates, khanates, dictatorships and republics all the same.
The four are:
AtzilothiEmanation.
Briah7Creation.
YetzirahiFormation.
AssiahiAction.
Atziloth is also rendered Atzilot, Atziluth, Atzilut. Briah
is almost always rendered Briah, and Yetzirah can be
rendered Yetsirah, Yetsira, Yetzira, also. Assiah can be ren-
dered Asiyah, Assia orAssiyah, also.
In every Sephiroth, there is a correspondence to a di-
vine name, an archangel, an order ofangels, and an astro-
logical correspondence.
Atziloth is the divine name.
Briah is the archangel.
Yetzirah is the angelic order.
Assiah is the planet.
Below these, in the world of shells, or Qlippoth, is the
demonic world. It is not quite Assiah, but it is closest to As-
siah, or beneath Assiah, as it were.
5
Prior to Atziloth, all that exists is Adam Kadmonithe pas-
sive yet fully potential body of reality. Here, nothing has
occurred.
Then, an impulse arises. It is not yet a thought, but it is
not total thoughtlessness. It is the first stirring of one's
beingieither toward or awayfrom existence.
This is AtzilothiEmanation.
Then, a thought is formed and Verbalized to oneself It
solidifies the first impulse, and exists now as a separate,
identifiable thing. Whereas Atziloth was non-verbalia
mere instinctinow thought arises as an internal, verbal
process.
Such is Briah7Creation.
After this initial thought, subsequent thoughts arise,
fleshing out the total processione begins to plan, to
scheme, to consider, to weigh the benefits, to weigh the
drawbacks, to visualize and move.
Here is YetzirahiFormation.
Then, one acts. It may be by verbal speech, or by phys-
ical action, or even a purely mental process such as
directing one to focused concentration, visualization,
meditation, etc. But one now operates in the material
plane, placing one‘s body and mind in a certain pose or
series of poses for the sake ofthe initial impulse.
And this, finally, is ASSlflkliACtIOI’L
One might also see the process ofdivision from one-
selfin the followingway:
At first we are One alone. There are no Olamoth.
Then impulse stirs to We. There is now the first Olam,
Atziloth. It is not us, and stands apart, but it is still inti»
mately close.
The impulse verbalizes itself. It speaks, it talks, it
forms words inside. Briah has arisen, now. And it is further
from usifrom infinityithan Atziloth.
Next, this first verbalization gives rise to a fully fleshed
out internal monologue (or dialogue, trialogue, etc). One
hundred thousand thoughts might arise, with all that
comes with them. This, then, is Yetzirahithe world of
formation. It is further from us than both Briah and
Atziloth. infinity has collapsed into deeper finitude.
Finally, we act. It might be by the body, or by the
words, but now the outer sphere ofwhat is wholly other is
addressed. it is as far from as possible, and is the world of
Assiah. We now mould, fly through, drop doWn from and
merge with what clearly has nothing to do With us. Infinity
has become purely finite, modulated, and subject to every
implication of the word. God has died. The angel is cut
into a thousand pieces. Existence becomes blind sorrow.
Hell awaits.
These are the four.
And they do existiin you, as With everything.
There is nothing that you have ever known which did
not partake of the nature of these four. They are
everywhere, in every thing, always and forever. They can be
loved or feared, but never denied.
All theSephiroth are in the four worlds, and have spe-
cific significances when they are located in each world.
Malkuthifor instanceiin Atziloth is an altogether dif-
ferent animal than Malkuth in Assiah. Netzach in Briah is,
similarly, an altogether different beast than Netzach in
Yetzirah. But all the Sephiroth are found in all four worlds,
and each possess special significances and meanings
corresponding to what world they find themselves in.
Yet, certain Sephiroth predominate in certain Worlds.
Kether predominates in Atziloth.
Chokrnah and Binah predominate in Briah.
Chesed, Ceburah, Tiphereth, Netzach, Hod and Yesod
predominate in Yetzirah.
Malkuth predominates in Assiah.
Yet there is no Briah in Atziloth. There is no Yetzirah in
Briah. There is no Assiah in Yetzirah. The four are clearly
demarcated and inviolately soithere is no mingling, no
merging, no supine positioning once the line has been
draWn.
6
Similarly, the magickal rite is accompanied by four obJects,
after theTarot: wand, cup, sword, pentacle.
The wand is Atziloth; the cup is Briah; the sword is
Yetzirah; the pentacle is Assiah.
Similarly, there are four elements: fire, water, air and
earth.
Fire is Atziloth; Water is Briah; air is Yetzirah; earth is
Assiah.
And there are four levels of the soul: Chiah, or life it-
self, is Atziloth; Neshemah, or breath, is Briah; Ruach, or
spirit, is Yetzirah; Nephesh, or soul, is Assiah.
Atziloth is instinct. Briah is conceiving, disclosing the
instinct to itself. Yetzirah is imagination, elaborating on
what has been conceived. Assiah is violence, making con-
crete the what was only potential in imagination.
Atziloth is the theme. Briah is the set of symbols. Yet-
zirah is the set of roles. Assiah is the unfolding drama.
Each is a segment of infinityia breaking of the clear-
est mirror.
Atziloth is the sky. Briah is the clouds. Yetzirah is the
mountains and seas. Assiah is the creatured world.
Yet, is a magick rite merely the four objects or imple-
ments?
No.There is also the altar.
But the altar is only the earthiAssiahi seen in an-
other way.
Are there only four elements?
No.There is also space, some might say.
But space is merely airiYetzirahiseen in another
angle.
Is the soul merely these fourthings?
No. There is also Yechidahiunity with God, or the
Cosmos.
Butwhat is this Yechidah?
This cannot be be told. But just as the altaris only the
space Where the unity takes place, yechidah is also a fusion
ofdifferent elements.
Yet why have we spoken of the four worlds before
speaking ofthe Sephiroth?
In reality, they are one and the same, though entirely
different and distinct.
Through one lens, a particle exists. Through another,
what was formerly a particle is now a wave.
What exists?
Both.
And neither.
7
The four Olamoth, then, give us the spectrum of place,
whereas the ten Sephiroth give us the spectrum ofpower.
Place is where power acts. Power is what place accom-
plishes.
These two are not two, nor are they oneiyet, when
one works magick one does so through the Sephiroth and
not through the four worlds, as the Sephiroth are intelli-
gences rather than mere patterns, as the worlds are. A
Sephira (singular of Sephiroth) may be spoken to, whereas
an Olarn may only be heard.
Then, to evoke nascent power which suffuses all things
and lays Within them as a hidden bedrock, evoke through
Atziloth. This gives knowledge, chiefly, rather than change.
To evoke creative power, which brings forth that which
has not existed before or allows one to gain knowledge
thereof, evoke through Briah.
To evoke formative power, which changes that which
exists or gains knowledge thereof, evoke through Yetzirah.
To evoke a direct action or gain knowledge thereof,
evoke through Assiah.
Or, to rephrase, ifyou are wanting to set a pattern of
events into motion in the long term, or to gain insight into
a pattern ofevents, Atziloth is the level ofevocation. Ifyou
wish to create a new event, Briah. ifyou wish to change an
existing event, Yetzirah and ifyou wish to cause a specific
action to occur in the manifest world, evoke Assiah.
Atziloth works slowly, patiently, and vastly. Its effects
may only be felt after the course of many years. If one
wishes to change one‘s life, in general, or the life of an-
other, Atziloth is used.
in contrast, Briah can be very quick just as it can be
quite slow, depending on the circumstance. But it causes
to exist something new. It cannot change the direction of
time, however.
Yetzirah is far quicker than Briah, but it neither creates
nor destroysiit, rather, only alters the existent. To change
a situation or event, Yetzirah must be used.
Assiah is extremely specific. Whereas Atziloth is the pin-
nacle of generality, and Briah is causative in the act of cre-
ation, Yetzirah and Assiah are both far more confined in
their work, but Assiah is moreso than Yetzirah. The
likelihood ofsuccess in utilizing Assiah is how specific the
event is. To procure an existing object, for instance, is the
work of Assiahithe more specific, the better. Also, only
Assiah may be used to cause dissolution, as it hovers over
the Qlippoth and it belongs to the Qlippoth the work of all
death. But this we resen/e for anotherwork.
Atziloth is archetypal and imageless.
Briah is an empty plenum, the mother who gives birth
to herself.
Yetzirah is a shimmering field of patterns, heWing its
image from its own stone.
Assiah is a palace ofunblinking stone.
Atziloth corresponds to the rending the veil of mysti-
cism. Briah is the magick of archangels. Yetzirah is the
magick of lower angels, and Assiah is the magick of the
planets.
And so concludes our discussion ofthe four worlds. ..
8
Evoking the Sephiroth
There are many methods of using the Sephiroth in evoca-
tion. This is one. It will work, but i recommend everyone
to read as much as one can on the subject by multiple and
contradictory authors, for it is impossible for any one work
to exhaust the entirety of what can be known about the
Sephiroth or what can be done.
Pay close attention to that last statement.
Aspects of the Sephiroth can be evoked much as you
would evoke any spirit or being, although the plane you
are evoking is paramount in lieu of how the Sephira will
manifest. You may evoke what aspects are available ifyou
do so carefiilly and precisely. And I say aspectsinot their
totality The Sephiroth are infinite, ultimately, and beyond
evocation in terms oftheir totality.
Having said this, in all things, there is a beginning, a
middle, and an end. The Sephiroth are also this way. (For
"middle", read continuity.)
Kether begins things. Chokrnah continues them and
maintains them. Binah ends them, or limits them.
Tiphereth also begins things. Chesed continues them.
Ceburah ends them.
Yesod begins things. Netzach continues them. Hod
ends them:
Malkuth is the plane Where this happens.
In each evocation, in addition to your normal tools,
you Will need:
i. Afull tarot deck
ii. Sheet ofwhite, unlined paper
iii. A write-out ofyour litany
In evoking from Atziloth, ensure that the wax seal
corresponds to the requisite colors ofthe Sephira in ques-
tion.
Ifyou do not have a wax seal, it is advised to paint or
color a piece of paper in the requisite color, if possible: If
this is not possible, simply draw the shape of the Sephi-
ra's responding (dot for Kether, line between two dots for
Chokmah, triangle for Binah, etc.)
Prior to evoking, you must consider the followmg, and
arrange your ritual accordingly:
Establish Why you are evoking:
Assemble the necessary Tarot cards.
Assemble the material basis for the Sephiroth’s partic-
ular sigil.
Assemble the material necessary for the permutation
ofthe Name.
You should be familiar with the normal processes of
evocation prior to beginning the rite. in addition to these,
the ritual items specified in our work "MAGICK: A Manual
in Thirteen Sections"
The ritual proceeds as follows:
After assembling all items in place, centeryourself ac-
cording to a method which has never failed to work.
Banish and recite the litany.
Gaze at the sigil.
Keep gazingigaze until it moves or you begin to see
palpable hallucinations.
The presence of the Sephiroth, likely, Will have already
made itself known. But do not act until the sigil begins to
altericolor splotches, strange motions, a sense of
"breathing", etc.
Once the sigil is in motion, on another sheet of paper,
begin to permute the name or number. Do so until you
feel the time is right to stop: Ifyou stop and feel you have
not stopped at the propertime, continue.
Then, commune with the Sephira, or make your re-
quest. Ifyou have a scrying mirror, gaze at it at this time,
noting down what you see. You may also take another, full
tarot deck and draW out a random card in response to a
question.
Once finishediand make sure it is within the space of
an hourithen banish again, bid the Sephira adieu, and
end the rite.
9
Sweet Dream Philosophy
These brief depictions are far less philosophical than I‘d
have liked. However, from a practical standpoint it may be
more poignant to not speak of them too philosophically,
but to call them by their many times in a more intimate,
alive setting.
l learn more from hearing a litany of names than from
any deep essay.
Do you?
And, yes, you Will note that many ofthe same names
re-occur in different guises. All the Sephiroth are, in the
end, fragments ofa single fact. They are not isolated and
rigid one from another, and though they differ their dif-
fering is complementary in many respects. But all the
words listed here are a portion of their power. You may
gaze at them, quietly, contemplate them and perceive the
connection. Or you may find one ofthe words pertinent to
your situation, whereafter you can use it as part of your
consultation as you evoke.
Whatever the case, know that nothingwritten here even
remotely begins to tell the full story. The Sephiroth are
wide, vast, long and deep. And once you walk their way,
the horizon itselfdies.
Kether, as stated, is the Crown of them allithe great
light shining in its sky.
it corresponds to the number one. In antiquity, this
has been referred to as "the lonely" "the alien“, “the
stranger“, “the foreign land", "the moment", "the ship“,
"friend", "life" 'joy“, “the vessel of everything“, “Chaos",
"mingling, blending", "depth", “obscurity", “the dark",
"the matrix, existence , reality , being", "the great sim-
plicity“, “the paradigm , architect", "craftsman , matter",
"Monad", “stasis", "intellect", "hermaphrodite" or "an-
drogyne", "order", "consonance" and "the point of equal-
ity".
it inhabits the middle pillar, thus Tiphereth, Yesod and
Malkuth are reflections thereof It is eternity, infinity, om-
nipresence, omnipotence, omniscience, ubiquity, whole-
ness, the entirety, totality, completeness, unity, sovereign-
ty, the ineffable, noumena, uniformity, non-entity, single-
ness, totality, integrity, entirety, homogeneity, synonymy,
unborness and ineffability all at the same, golden time.
Chokmah is the number lWOilI’IE dyad, the duad, the
divisor.
It was called "the daring", "the impulsive , opinion",
"motion", “generation", "the process of change", “divi-
sion, separation“, “length", "multiplication“, "addition“,
"kinship, relation, ratio, measurement“, “inequality“,
"the lack", "excess“, "infinity", "anguish", “difficulty",
"misfortune", "the erotic 'Justice" and "nature“.
It inhabits the right pillar, thus Chesed and Netzach are
its reflections. It is polarity, duality, potentiality, fertility,
awareness, plenum, thriving, spirit, possibility, beginning,
superabundance, animation, reinforcement, conscious-
ness, bountiful, division, separation, continuation, pro»
duction, passive mind and possibility all in a single phrase:
Binah is number threeithe triad ortrinity.
It was called "greater than equal", "the mean", “the
proportion", "unyielding", "solicitude“, "caution",
"friendship", "peace", "harmony", "unanimity", "mar-
riage", and "the pious".
It inhabits the left pillar: Ceburah and Hod are its
reflections. It is symmetry, concert, harmony, congruity,
agreement, time, edge, parallelism, equilibrium, confine-
ment, conformity, limitation, mutuality, symbiosis, reci-
procity, boundary, delineation, constriction, thresholds,
fellowship, concord, association, ideation, compression,
temporality, collusion, impermanence, ending, co-
incidence, variation, conception, active mind, imagination
and entity all behind one, lovely curtain.
Chesed is the number fourithe tetrad or quaternity.
it was called "nature's continual flow", “time and eter-
nity“, "evolution", “nature‘s guard" and "the endurer“. It is
expansion, mercy, upsurge, multiplication, benevolence,
production, extension, swelling, flood, ascent, magna-
nimity, growth, inflation, increase, sympathy, excess, for-
bearance, dilation, advance, amity, dispersal, courtesy, ac-
cumulation, spread, scattering, beneficence, radiation,
toleration, beneficence, compatibility, union, propagation,
widening, travel, coursing onwards, charity, solidarity,
agape, concordance and symphony in one,free light.
Ceburah is the number fivckthe pentad.
it was called "nemesis“, “the unmoved", "alteration",
"justice", "the tempest", "the upward mover", "the down-
ward mover", "providence", "demigod“, "the twin“, "the
undying" and "the heart", it is power, wrath, Judgment,
fluctuation, strife, conflict, vibration, contention, struggle,
differentiation, decision, indecision, contradiction, mea-
sure, war, intervention, violence, critique, battle, reck-
oning, siege, hostility, collision, vacillation, logic, duel,
infection, reason, offense and defense and valuation all
spoken in a single, victorious "yawp".
Tiphereth is the number SIX7ll’Ie hexad or sexad for you
more adventurous types.
it was called "the separate", "the apart", "man",
"peace", "universe", "health", "the anvil“, "reconciliation",
"thrower of missiles", “lord of crossroads", "the bound-
ary, harmony", "the one who measures time" and "the
cure-all“. It is projection, life, emission, majesty, emer-
gence, quickening, lucidity, radiation, irritation, incentive,
stimulation, ardor, energy, allure, presence, masculinity,
ascent, virility, stature, causation, influence, capability, ag-
gression, inclination, glamor, enchantment and the senses
all in tune.
Netzach is the number sevenithe septad.
Among its old titles were "the virgin", "fulfillment“,
"perfection“, “chance", "fate, "destiny,“ "the searcher",
"the citadel“, "the scythe", “menstruation“, “the plenum“,
"the rose", "the bosom". it is victory, attainment, success,
triumph, love, assurance, conquest, ascendancy, persua-
sion, desire, assertion, satisfaction, fastening, conviction,
libido, evolution, thirst, security, hypnotism, reception,
creativity, craving, fascination, carnality, confidence, sexu-
ality, positivity, faith, formulation, procreation, birth,
invention and eros patient and ever waitingfor the dawn.
Hod is the number eightiogdoad.
it was known as "the embrace“, "the tortoise", “the
mother“, “light“, “the stillborn", "the ground“ and "the
refuge". It is language, absorption, intellect, knowledge,
adoption, communication, word, conveyance, concept,
pronouncement, resonance, voice, revelation, philosophy,
transference, dissemination, circulation, logic, distri-
bution, translation, dialogue, analysis, parts 84 wholes, de»
scription, reason, synthesis, discrimination, metabolism,
question, answer, conclusion, design and recognition all
in a bun.
Yesod is the number nineiennead.
it was called "one“, "the mirror of the one“, "the
ocean", “the sea", "the horizon", "the banisher", “con-
cord“, "symmetry", "serenity", "unification", "absorption“,
"the last", “perfection", "the zenith“. It is time, cycle,
peace, reflection, sleep, persistence, absence, calm, se-
quentiality, ebb 84 flow, chronology, circulation, under-
structure, devotion, feminity,descent, compulsion, pas-
sivity, duration, structure, substratum, concern,essence,
disinclination and the mind wandering silently to tomor-
row’s evening.
Malkuth is the number tenithe decad or decade.
it was known as "heaven", "earth", "all“, "fatality",
"power", “faith", "God", "the intrepid", “memory", “the
receptacle“, "eternity“, “the caretaker", "wish-granter". it is
the totality, plurality, parts within wholes, wholes within
parts, breadth, circumference, variation, territory, land,
politic, cultivation, order, dispensation, classification,
abidance, world, creaturity, cosmos, macrocosm, popu-
lation, stasis through evolution, fragmentation,
composition and anatomy laying by the roadside, waiting.
Now without further ado, let us look at the pertinent,
magick correspondences ofthe Sephiroth:
1O
Kethericrown
Kether is neitherwoman nor man.
It is real.
Its value is 620.
Its number is one.
The Crown is its name.
It has no body, no senses and no mind.
In image, a king looks to a mirror, either to his left or
right.
Its symbol is a single point.
In Atziloth, it is Eheieh, I am.
In Briah, it is the archangel Metatron, the foremost
angel.
In Yetzirah, it is Chayyoth Ha Qadesh, or living crea-
tures of Ezekiel corresponding to the four letters of the
Tetragrammaton (YHVH). To them belong unity and syn-
thesisithe bringing together of things, merging as onei
as their empire, rooted in the faculty of intelligence.
In Assiah, it is Rashith Ha Gilgulim, the Primum Mo-
bile, outland from the furthest star.
in Atziloth, it is colorless.
in Briah, it is white.
in Yetzirah, it is white.
in Assiah, it is white with golden or yellow contami-
nations.
Render its seal according to the color evoked. You may
also engrave its name in Hebrew or Latin characters.
in Atziloth, it is the ace ofwands.
in Briah, it is the ace ofcups.
in Yetzirah, it is the ace ofswords.
in Assiah, it is the ace of pentacles.
in cosmology, it is Chaosieyeless, soundless, name-
less matter, swirling and spilling, lifeless and deathless
and which should not be.
in biological evolution, the mineral kingdom is born.
in human evolution, the first manihomoiopens his
eyes on the first
morning in the first day ofhis only history.
Ofincense, it is ambergris, orwithout anything.
Ofstones, it is the diamond.
Offlora, the almond.
Offauna, none.
Ofdirections,Above.
The permutation:
KTR KRT
TKR TRK
RKT RTK
11
Chokmahiwisdom
Chokmah is a man.
His value is 73.
His number is two.
Wisdom is his name.
He has no body, no senses and a mind.
in image, an old man with a long beard stares straight
ahead before sunrise.
His symbol is a line between two points.
in Atziloth, he is Yah.
in Briah, he is the archangel Ratziel or Raziel.
in Yetzirah, he is the Ophanimithe star covered
wheels, harmony in empire, living through the principle of
reason, ordering all the cosmos into a single, defined sync.
in Assiah, he is the Mazloth, the Zodiacal sphere.
in Atziloth, he is light blue.
in Briah, he is silver.
in Yetzirah, he is deep silver.
in Assiah, he is white With touches of blue, red and
gold.
Render his seal according to the color evoked. You
may also engrave his name in Hebrew or Latin characters.
In Atziloth, he is the tWo ofwands.
In Briah, he is the two ofcups.
In Yetzirah, he is the tWo ofswords.
In Assiah, he is the tWo ofpentacles.
In cosmology, it is the lifeless void prior to all differen-
tiation.
In biological evolution, it is vegetationiflora, end-
lessly rising.
In human evolution, humanity gains its body as
manino longer the ape ofyesteryear.
Ofincenses, it is musk.
Of stones, turquoise.
Offlora, the olive.
Offauna, man in all his tired might.
Ofdirections, the North West.
His permutation:
CI’IKMH Cl’IKHlVl CI'IMKH
CI’IMHK Cl’IHKM CI’IHMK
KCI’IHM KCl'iMH KMHCl’I
IGBRH GBHR GRBH
GRHB GHBR GHRB
BGHR BGRH BRHG
BRGH BHRG BHGR
RGBH RGHB RBGH
RBHG RHGB RHBG
HGRB HGBR HBRG
HBGR HRBG HRGB
15
TipherethiBeauty
Tiphereth is a man.
He is both real and unreal.
His value is 108i.
His number is six,
Beauty is his name.
He has no body, senses and no mind.
in image, a young prince, his father the king on his
deathbed, walks through a hall ofmirrors.
His symbol is the hexagram (sexagram).
in Atziloth, he is Eloah va Da‘ath.
in Briah, he is archangel Raphael.
in Yetzirah, he is the Malachim, the Kings who judge,
in the empire ofuniversal peace.
in Assiah, he is the Sun, Shemesh.
in Atziloth, he is the color ofa pink rose.
in Briah, he is gold.
in Yetzirah, he is a deep, salmon color.
in Assiah, he is deep amber or bronze.
Render his seal according to the color evoked. You
may also engrave his name in Hebrew or Latin characters.
In Atziloth, he is the six ofwands:
In Briah, he is the six ofwands.
In Yetzirah, he is the six of swords:
In Assiah, he is the six of pentacles.
In cosmology, it is where Waterfirst dawned.
In biological evolution, the first forms of animal life
began here to swirl and dream:
In human evolution, it is the origin of kingship and
politik.
Ofincense, it is frankincense.
Of stones, topaz.
Of metal, gold:
Offlora, the Acacia tree:
Offauna, the awful lion.
Ofdirections, the East.
His permutation ofname:
TPhARTl’i TPhAThR TPh RATI’I TPI’I RTl’IA
TPI’ITl’IAR TPl’ITl’IRA TAPI’ITI’IR TAPI’IRTI’I
TARTI’IPh TARPth'i TATI’IRPI’I TATI’IPI’IR
TRPI’IATI’I TRPl’ITl’IA TRAPI’ITI’I TRATh Pl’l
TRTh PhA TRThAPh TThPhRA TTh PhAR
TThARPh TThAPhR TTh RAPhTThRPhA
PhTThAR PhTThRA PhTAThR PhTARTh
PhTRThA PhTRATh PhAThRT PhAThTR
PhATRTh PhATThR PhARTTh PhARThT
PhRThTA PhRThAT PhRTThA PhRTATh
PhRAThT PhRATTh PhThRAT PhThRTA
PhThTAR PhThTRA PhThATR PhThART
ATRTh Ph ATRPhTh ATTh RPh ATTh PhR
ATPh RTh ATPhTh R APh RTThAPh RThT
APhThTR APhThRT APh'i'ThR APhTRTh
ARPhThT ARPhTTh ARTh PhT ARThTPh
ARTPhTh ARTThPh AThPhTR AThPh RT
AThRTPh AThRPhT AThTRPh AThTPhR
RTPhATh RTPhThA RTAPhTh RTAThPh
RTThPhA RTThAPh RPhTThA RPhTATh
RPhAThT RPhATTh RPhThAT RPhThTA
RATPhTh RATThPh RAPhTTh RAPhThT
RAThTPh RAThPhT RThTAPh RThTPhA
RThPhAT RThPhTA RThAPhT RThATPh
ThTRPhA ThTRAPh ThTPhRA ThTPhAR
ThTARPh ThTAPhR Th PhRAT Th PhRTA
Th PhTAR Th PhTRA Th PhATR Th PhART
ThARTPh ThARPhT ThATRPh ThATPhR
ThAPh RT ThAPhTR Th RAPhT Th RATPh
Th RTPhA Th RTAPhThRPhTA Th RPhAT
16
Netzachivictory
Netzach is a woman.
Hervalue is 148.
Her number is seven.
Victory is her name.
She has a body, senses and no mind.
In image, a voluptuous young woman by a stream at
mid-day.
Her symbol is the septagram.
In Atziloth, she is Yahveh Tzabaoth (Sabaoth):
In Briah, she is the archangel Haniel.
In Yetzirah, she is the Elohim, Godsior God con-
ceived as a force of plurality, the empire of evolution and
rendered as the faculty ofall the senses.
In Assiah, she is Venus, Nogah.
In Atziloth, she is the color of bright amber.
In Briah, she is emerald green.
In Yetzirah, she is a light, golden green.
In Assiah, she an olive green with touches ofgold:
Render his seal according to the color evoked. You
may also engrave his name in Hebrew or Latin characters.
In Atziloth, she is the seven ofwands.
In Briah, she is the seven ofcups.
In Yetzirah, she is the seven ofswords.
In Assiah, she is the seven ofpentacles:
In cosmology, it is the birth ofair.
In biological evolution, the dawn of insects and rep»
tiles:
In human evolution, the soul is given the power of cre-
ation and art:
Ofincense, rose.
Of stones, an emerald.
Of metal, copper:
Offlora, the rose.
Offauna, the lynx:
Ofdirections, South East.
Her permutation:
NTZCI’I
NCl'iTZ
TZNCI’I
TZCl'IN
ChNTZ
CI’ITZN
17
HodiGlory
Hod is neither woman nor man.
its value is 15,
its number is eight.
Glory is its name.
He has no body, no senses and a mind.
in image, a eunuch alone in a libary at night.
its symbol is the octagram.
in Atziloth, it is Elohim Tzabaoth.
in Briah, it is the archangel Michael.
in Yetzirah, it is the Beni Elohimisons ofGod, empire
oforder, dwelling as intuition even now.
in Assiah, it is Mercury, Kokab.
in Atziloth, it is a color between purple and violet.
in Briah, it is orange.
in Yetzirah, it is the color ofrust.
in Assiah, it is black with an overlay of yellow With
touches ofwhite.
Render its seal according to the color evoked. You may
also engrave its name in Hebrew or Latin characters.
In Atziloth, it is the eight ofwands.
In Briah, it is the eight ofcups.
In Yetzirah, it is the eight ofswords.
In Assiah, it is the eight of pentacles.
In cosmology, it is the birth offire.
In biological evolution, the rising offish in the sea:
In human evolution, the united Earthitechnology and
souliwhich is yet to come.
Ofincense, lavender.
Of stones, opal:
Of metal, quicksilver.
Offlora,Willow trees.
Offauna, the bird.
Ofdirections, the South.
Its permutation of name:
HVD HDV
VH D VDH
DHV DVH
18
YesodiFoundation
Yesod is a woman.
She is neither real nor unreal.
Hervalue is 80.
Her number is nine.
Foundation is her name.
She has a body, senses and a mind.
in image, a sorceress before an open stairway at night.
Her symbol is the enneagram.
in Atziloth, she is Shaddai el Chai.
in Briah, she is the archangel Gabriel.
in Yetzirah, she is the Cherubim, angels of fertilityi
heaven‘s own oxen. Ideas, when they are true, are
Cherubim.
in Assiah, she is the Moon, Levanah.
in Atziloth, she is a deep shade ofindigo.
in Briah, she is violet.
in Yetzirah, she is deep purple.
in Assiah, she is pale yellow with touches ofsky blue.
Render her seal according to the color evoked. You
may also engrave her name in Hebrew or Latin characters.
In Atziloth, she is the nine ofwands.
In Briah, she is the nine ofcups.
In Yetzirah, she is the nine ofswords.
In Assiah, she is the nine of pentacles.
In cosmology, the fragmentation of being, rising to
greater clarity.
In biological evolution, birds that fly:
In human evolution, the angelsiwho, as before, are
yet to come.
Ofincense, jasmine.
Of stones, amethyst.
Of metal, silver:
Offlora, jasmine.
Offauna, the elephant.
Ofdirections, South West.
Her permutation of name:
YSVD YSDV YVSD
YVDS YDSV YDVS
SYDV SYVD SVDY
SWD SDVY SDYV
VYSD VYDS VSYD
VSDY VDYS VDSY
DYVS DYSV DSVY
DSYV DVSY DVYS
19
MalkuthiKingdom
Malkuth is a woman:
She is unreal.
Hervalue is 496.
Her number is ten.
Kingdom is her name.
She has a body, senses and a mind.
In image, a queen staring at a mirror, to the left or to
the right.
Her symbol is the decagram.
In Atziloth, she is Adonai ha Eretz.
In Briah, she is Sandalphon:
In Yetzirah, she is the Ishimisouls on fire, virility,
martyrs, prophets, saints: Hers are the madman and the
mystic, criminal and artist, the righteous and depraved.
In Assiah, she is the Earth:
In Atziloth, she is golden.
In Briah, she is light gold with touches of black, brown
and olive green:
In Yetzirah, she is as she in Briah with deep gold
touches:
In Assiah, she is black with yellow stripes.
Render her seal according to the color evoked. You
may also engrave her name in HebreW or Latin characters.
In Atziloth, she is the ten ofwands.
In Briah, she is the ten of cups:
In Yetzirah, she is the ten ofswords.
In Assiah, she is the ten of pentacles.
In cosmology, the mingling ofthe elements one to an-
other:
In biological evolution, the four-legged beings, and
mammals in particular.
In human evolution, man achieving Godhood.
Of incense, any kind.
Of stones, crystal.
Of metal, the mingled forms:
Offlora, ivy.
Offauna, the Sphinx.
Ofdirections, Below.
Her permutation of name:
MLKVTl'i MLKTI’IV MLVKTh MLVTl'iK
MLTIIKV MLTl'IVK MKLTI’IV MKLVTh
MKVTI’IL MKVLTI’I MKTth MKTI’I LV
MVLI|