עֶשֶׂר סְפִירוֹת Ten Sephiroth

1. Kether כֶּתֶר Crown, The Point, Deity, Primvm Mobile. KJV usage: Total: 3x: crown (3x) [All three in Esther].
2. Chakhmah חָכְמָה Wisdom (practice), The Line, Force, Sphæra Zodiaci. KJV usage: 149x: wisdom (145x), wisely (2x), skilful man (1x), wits (1x).
3. Binah בִּינָה Understanding (theory), The Plane, Form, Sphæra Satvrni. KJV usage: 38x: understanding (32x), wisdom (2x), knowledge (1x), meaning (1x), perfectly (1x), understand (1x).
4. Chesed חֶסֶד Mercy (loving-kindness), The Solid, Matter, Sphæra Iovis. KJV usage: 248x: mercy (149x), kindness (40x), lovingkindness (30x), goodness (12x), kindly (5x), merciful (4x), favour (3x), good (1x), goodliness (1x), pity (1x), reproach (1x), wicked thing (1x).
5. Gevurah גְּבוּרָה Might (severity/justice), Time (motion), Energy, Sphæra Martis. KJV usage: 61x: might (27x), strength (17x), power (9x), mighty acts (4x), mighty (2x), force (1x), mastery (1x).
6. Tiphereth תִּפְאֶרֶת Beauty, Self-conciousness, Self, Sphæra Solis. KJV usage: 51x: glory (22x), beauty (10x), beautiful (6x), honour (4x), fair (3x), glorious (3x), bravery (1x), comely (1x), excellent (1x).
7. Netzach נֶצַח Victory, Bliss, Change, Sphæra Veneris. KJV usage: 43x: ever (24x), never (4x), perpetual (3x), always (2x), end (2x), victory (2x), strength (2x), alway (1x), constantly (1x), evermore (1x), never (with lo) (1x).
8. Hod הוֹד Glory, Knowledge, Stability, Sphæra Mercvrii. KJV usage: 24x: glory (9x), honour (6x), majesty (4x), beauty (1x), comeliness (1x), glorious (1x), goodly (1x), honourable (1x).
9. Yesod יְסוֹד Foundation, Being, Mind, Sphæra Lvnæ. KJV usage: Total: 42x: foundation (15x), lay (8x), founded (8x), ordain (2x), counsel (2x), established (2x), foundation (with yom) (1x), appointed (1x), instructed (1x), set (1x), sure (1x).
10. Malkhuth מַלְכוּת Kingdom, Reality, Body, Sphæra Elementorum. KJV usage: 91x: kingdom (51x), reign (21x), royal (13x), realm (4x), empire (1x), estate (1x).

כֶּתֶר nm. crown, tiara; garland, wreath

Konx Om Pax; The Wake World

the old King stirs in his Silence in the First House
The First House is so brilliant that you can’t think; and there, too, is my lover and I when we are one. You wouldn’t understand that either.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

141. What are the Ten Sayings?
     The first is the Highest Crown. Blessed and praised be its name and its people.
     Who are its people?
     They are Israel. It is thus written (Psalm 100:3), “Know that the Lord is God, He made us, and not (Lo) we, His people.” [Lo is spelled Lamed Aleph and can be read, “to Aleph”.] The verse then reads, “to Aleph are we.”
     [It is our duty] to recognise and know the Unity of Unities, who is unified in all His names.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: אֶהְיֶה Ehyeh ([I] Will Be)	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: מטטרון Metatron	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: חיות הקדש Chaioth ha Qadesh (Holy Living Creatures)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: רֵאשִׁית הגלגלים Rashith ha Gilgalim (First Whirlings)
The Aces from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

חָכמָה
nf. wisdom, cleverness, shrewdness, ingenuity, sagacity, ingeniousness, judiciousness, lore, sageness, sapience; erudition
adj./n. wise, clever, shrewd, sagacious, ingenious, sapient, headed, judicious; sage, scholar, erudite, pandit, savant, scribe

Konx Om Pax; The Wake World

the delight of your own dear Prince and his love
the Second House is gray, because the light and dark flash by so quick it’s all blended into one; and in it lives my lover, and that’s all I care about.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

142. The second one is Wisdom.
     It is thus written (Proverbs 8:22), “God procured me, the beginning of His way, before his works, from then (Az).” A “beginning” is nothing other than Wisdom, as it is written (Psalm 111:10), “The beginning is wisdom, the fear of God.”

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: יהוה Tetragrammaton	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: רציאל Ratziel	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: אוֹפַנִּים Ophanim (Wheels [of the Merkabah ])	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: מַזָלוֹת Mazalot (The Sphere of the Zodiac)
The Twos from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

בִּינָה nf. intelligence, wisdom, insight, intellect

Konx Om Pax; The Wake World

The Third House is called the House of Sorrow. They gave me new clothes of the queerest kind, because one never thinks of them as one’s own clothes, but only as clothes. It is a House of utmost Darkness. There is a pool of black solemn water in the shining obsidian, and one is like a vast veiled figure of wonderful beauty brooding over the sea; and by and by the Pains come upon one. I can’t tell you anything about the Pains. Only they are different from any other pains, because they start from inside you, from a deeper, truer kind of you than you ever knew. By and by you see a tremendous blaze of a new sun in the Sixth House, and you are as glad as glad as glad; and there are millions of trumpets blown, and voices crying: “Hail to the Fairy Prince!” meaning the new one that you have had for your baby; and at that moment you find you are living in the first Three Houses all at once, for you feel the delight of your own dear Prince and his love; and the old King stirs in his Silence in the First House, and thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

143. The third one is the quarry of the Torah, the treasury of Wisdom, the quarry of the “spirit of God”.
     This teaches us that God carved out all the letters of the Torah, engraved it with spirit, and with it made all Forms. This is the meaning of the verse (1 Samuel 2:2), “There is no Rock (Tzur) like our God” – there is no Former (Tzayir) like our God.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: יהוה אֱלֹהִים Tetragrammaton Elohim	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: צפקיאל Tzaphkiel	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: אֶרְאֶלָּם Erelam (Valiant Ones)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: שַׁבְתַאִי Shabthai (The Sphere of Saturn)
The Threes from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

חֶסֶד nm. favor, grace, charity, kindness, benevolence, graciousness, mercy, prayerful, benignity

Konx Om Pax; The Wake World

The Fourth House is the most wonderful of all I had ever seen. It is the most heavenly blue mansion; it is built of beryl and amethyst, and lapis lazuli and turquoise and sapphire. The centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. Above there hangs a calm yet mighty globe of deep sapphirine blue. Round it there were nine mirrors, and there is a noise that means when you understand it, “Joy! Joy! Joy!” There are violet flames darting through the air, each one a little sob of happy love. One began to see what the dream-world was really for at last; every time any one kissed any one for real love, that was a little throb of violet flame in this beautiful House in the Wake-World. And we bathed and swam in the pool, and were so happy you can’t think. But they said: “Little girl, you must pay for the entertainment.” [I forgot to tell you that there was music like fountains make as they rise and fall, only of course much more wonderful than that.] So I asked what I must pay, and they said: “You are now mistress of all these houses from the Fourth to the Ninth. You have managed the Servants’ Hall well enough since your marriage; now you must manage the others, because till you do you can never go on to the Third House.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

144. These are three. What is the fourth?
     The fourth is (Deuteronomy 33:21), “the charity of God,” His merit and his Kindness (Chesed) to all the world.
     This is the Right Hand of the Blessed Holy One.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: אֵל El (God)	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: צדקיאל Tzadkiel	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: חַשְׁמַלִים Chasmalim (Brilliant Ones)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: צֶדֶק‎ Tzedeq (The Sphere of Jupiter)
The Fours from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

גְבוּרָה
nf. heroism, bravery, valor, prowess, might, courageousness, fortitude, braveness, mightiness, gallantry, gameness, main, bee; strength
adj./n. hero, protagonist; valiant, valorous, brave, Samson

Konx Om Pax; The Wake World

and at the end there was the terrible door of the Fifth House, which is the Royal armoury. And when we came in the House was full of steel machinery, some red hot and some white hot, and the din was simply fearful. So to get the noise out of my head, I took the little whip and whipped myself till all my blood poured down over everything, and I saw the whole house like a cataract of foaming blood rushing headlong from the flaming and scintillating Star of Fire that blazed and blazed in the candescent dome, and everything went red before my eyes, and a great flame like a strong wind blew through the House with a noise louder than any thunder could possibly be, so that I couldn’t hold myself hardly, and I took up the sharp knives of the machines and cut myself all over, and the noise got louder and louder, and the flame burnt through and through me, so that I was very glad when my Prince said: “You wouldn’t think it, would you, sweetheart? But there are lots of people who stay here all their lives.”

Sepher ha-Bahir; Section Four - The Ten Sephiroth

145. What is the fifth?
     The fifth is the great fire of the Blessed Holy One Regarding this it is written (Deuteronomy 18:16), “Let me see the great fire no more, lest I die.”
     This is the Left Hand of the Blessed Holy One.
     What are they? They are the Chaioth ha-Qadesh and the holy Seraphim, to their right and their left. They are the “pleasant ones” which ascend higher and higher, as it is written (Ecclesiastes 5:7), “And ones higher than they.”
     It is also written (Ezekiel 1:18), “And as for their height, they had height, and they had fear, and their height was filled with eyes, around the four.” And around Him are angels. Those around them also bow down before them, kneeling and declaring, “The Lord He is God, the Lord He is God.”

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: אֱלֹהִים גיבר Elohim Gibor	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: כמאל Kamael	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: שְׂרָפִים Seraphim (Fiery Serpents)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: מַאְדִים Madim (The Sphere of Mars)
The Fives from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

תִּפְאֶרֶת nf. magnificence, splendor, grandeur, glory, majesty, grandness, grandioseness, grandiosity, kudos, luxuriance, gala

Konx Om Pax; The Wake World

This Sixth House is called the Treasure House of Gold; it’s a most mysterious place as ever you were in. First there’s a tiny, tiny, tiny doorway, you must crawl through on your hands and knees; and even then I scraped ever such a lot of skin off my back; then you have to be nailed on a red board with four arms, with a great gold circle in the middle, and that hurt dreadfully. Then they make you swear the most solemn things you ever heard of, how you would be faithful to the Fairy Prince, and live for nothing but to know him better and better. So the nails stopped hurting, because, of course, I saw that I was really being married, and this was part of it, and I was as glad as glad; and at that moment my Fairy Prince put his hand on my head, and I tell you, honour bright, it was more wake up than ever before, even than when he used to kiss me.
[...]
By and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. And it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dream-light. So you must just guess what it was like. There was more than that too; I can’t possibly tell you. I know too what I.N.R.I. on the Ring meant: and I can’t tell you that either, because the dreamlanguage has such a lot of important words missing. It’s a very silly language, I think.
By and by I came to myself a little, and now I was really and truly married to the Fairy Prince, so I suppose we shall always be near each other now. There was the way out of the little room with millions of changing colours, ever so beautiful, and it was lined with armed men, waving their swords for joy like flashes of lightning; and all about us glittering serpents danced and sang for joy. There was a winged horse ready for us when we came out on the slopes of the mountain. You see the Sixth House is really a mountain called Mount Abiegnus, only one doesn’t see it because one goes through indoors all the way. There’s one House you have to go outdoors to get to, because no passage has ever been made; but I’ll tell you about that afterwards; it’s the Third House. So we got on the horse and went away for our honeymoon. I shan’t tell you a single word about the honeymoon.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

146. The sixth one is the Throne of Glory, crowned, included, praised and hailed.
     It is the house of the World to Come, and its place is in Wisdom . It is thus written (Genesis 1:3), “And God said, ‘Let there be light,’ and there was light.”

153. What is the seventh? It is the heaven [called] Aravot.
     And why is it called heaven (Shamayim)? Because it is round like a head.
     We learn that it is in the centre, with water at its right and fire at its left. It supports water (Sa Mayim) from fire and water, and brings peace between them.
     Fire comes and finds the attribute of fire on its side. Water comes and finds the attribute of water on its side. It is therefore written (Job 25:2), “He makes peace in His high places.”
154. Is it then the seventh? Is it nothing more than the sixth.
     But this teaches us that the Holy Palace is here, and it supports them all. It is thus counted as two. It is therefore the seventh.
     And what is it?
     It is Thought that does not have any end or boundary. This place likewise does not have any end or boundary.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: יהוה אֱלוֹהַ וְדַעַת Tetragrammaton Eloah va Da'ath	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: רָפָאֵל Raphael	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: מַלְאָכִים‎ Malakhim (Kings)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: שֶׁמֶשׁ Shemesh (The Sphere of the Sun)
The Sixes from the Book of Thoth & the Color Scales from Liber 777

נֵצַח
nm. eternity, infinity, keeps, perpetuity; glory
v. to win, overcome, defeat; to be overcome, overpowered, defeated; to struggle polemize; to supervise, to conduct (music); to commemorate, to perpetuate; be commemorated or perpetuated

Konx Om Pax; The Wake World

I was glad when we came to the Green Palace. It was all built of malachite and emerald, and there was the loveliest gentlest living, and I was married to my Fairly Prince there, and we had the most delicious honeymoon, and I had a beautiful baby, and then I remembered myself, but only just in time, and said: “Kiss me!” And he kissed me and said: “My goodness! But that was a near thing that time; my little girl nearly went to sleep. Most people who reach the Seventh House stay there all their lives, I can tell you.”
It did seem such a shame to go on; there was such a flashing green star to light it, and all the air was filled with amber-coloured flames like kissed. And we could see through the floor, and there were terrible lions, like furnaces for fury, and they all roared out: “Holy! Holy! Holy!” and leaped and danced for joy. And when I saw myself in the mirrors, the dome was one mass of beautiful green mirrors, I saw how serious I looked, and that I had to go on. I hoped the Fairy Prince would look serious too, because it is most dreadful business going beyond the Seventh House; but he only looked the same as ever. But oh! how I kissed him, and how I clung to him, or I think I should never, never have had the courage to go up those dreadful passages, especially knowing what was at the end of them. And now I’m only a little girl, and I’m ever tired of writing, but I’ll tell you all about the rest another time.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

155. The seventh one is the east of the world. It is from where the Seed of Israel comes.
     The spinal cord originates in man’s brain and extends to the [sexual] organ, where the seed is. It is therefore written (Isaiah 43:5), “From the east I will bring your seed, [and from the west I will gather you].”
     When Israel is good, then this is the place from which I will bring your seed, and new seed will be granted to you. But when Israel is wicked, [then I will bring] seed that has already been in the world. It is thus written (Ecclesiastes 1:4), “A generation goes and a generation comes,” teaching us that it has already come.
156. What is the meaning of the verse (Isaiah 43:5), “And from the west I will gather you”?
     [This means that “I will gather you”] from the attribute that always points to the west.
     Why is [west] called MaAReV? Because it is there that all seed is mixed together (MitAReV).
     What is this like? A king’s son had a beautiful bride and he hid her in his chamber. He took riches from his father’s house and constantly brought it to her. She in turn took everything, constantly put it away, and mixed it all together. Ultimately he seeks to see what he had gathered and accumulated.
     It is therefore written, “And from the west I will gather you.”
     And what is his father’s house?
     It is that regarding which it is written, “From the east I will bring your seed.” This teaches us that it is brought from the east and sowed on the west. He then gathers what he has sowed.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: יהוה צְבָאוֹת Tetragrammaton Tzabaoth	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: האניאל Haniel	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: אֱלֹהִים Elohim (Gods)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: נגה Nogah (The Sphere of Venus)
The Sevens from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

הוֹד nm. glory, splendor, majesty, grandeur, magnificence, gloriousness, grandioseness, grandiosity, greatness, princeliness, pulchritude, resplendence, solemnity, solemnness, gala

Konx Om Pax; The Wake World

Then we came out into the Third (or Eighth, it depends which way you count them, because there are ten) House, and that was so splendid you can’t imagine. In the first place it was a bright, bright, bright orange colour, and then it had flashes of light all over it, going so fast we couldn’t see them, and then there was the sound of the sea and one could look through into the deep, and there was the ocean raging beneath one’s feet, and strong dolphins riding on it and crying aloud, “Holy! Holy! Holy!” in such an ecstasy you couldn’t think, and rolling and playing for sheer joy. It was all lighted by a tiny, weeny, shy little planet, sparkling and silvery, and now and then a wave of fiery chariots filled with eager spearmen blazed through the sky, and my Fairy Prince said: “Isn’t it all fine?” But I knew he didn’t really mean it, so I said “Kiss me!” and he kissed me, and we went on.
He said: “Good little girl, there’s many a one stays there all his life.” I forgot to say that the whole place was just one mass of books, and people reading them till they were so silly, they didn’t know what they were doing. And there were cheats, and doctors, and thieves; I was really very glad to go away.

Sepher ha-Bahir; Section Four - The Ten Sephiroth

157. What is the eighth one?
     The Blessed Holy One has a single Righteous One (Tzadik) in His world, and it is dear to Him because it supports all the world. It is the Foundation (Yesod).
     This is what sustains it, and makes it grow, increasing and watching it. It is beloved and dear on high, and beloved and dear below; fearsome and mighty on high, and fearsome and mighty below; rectified and accepted on high, and rectified and accepted below.
     It is the Foundation of all souls.
     Did you then say that it is the eighth? And do you say that it is the Foundation of all souls?
     Is it then not written (Exodus 31:17), “And on the seventh day He rested and souled”? Yes, it is the seventh. This is because it decides between them. There are six, and three are below and three above, and it decides between them.

168. Why do you call it the eight?
     Because with it the eight are begun, and with it the eight numbers are completed. In function, however, it is the seventh one.
     And what are [the eight] that were begun? This is the fact that a child enters the Covenant of Circumcision when eight days old.
     Are they then eight? They are nothing more than seven. Why then did the Blessed Holy One say eight? Because there are eight directions in man.
     What are they? They are as follows:
     The right and left hands;
     The right and left legs;
     The head, the body, and the Covenant as an arbitrator;
     And his wife, who is his mate.
     It is thus written (Genesis 2:24), “And he shall cling to his wife, and they shall be one flesh.”
     They are the eight, and they parallel the eight days of circumcision. Are they then eight?
     They are nothing more that seven, since the body and covenant are one. It is therefore eight.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: אֱלֹהִים צְבָאוֹת Elohim Tzabaoth	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: מִיכָאֵל‎ Mikhael	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: בְּנֵי אֱלֹהִים Beni Elohim (Sons of God)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: כּוֹכָב Kokhab (The Sphere of Mercury)
The Eights from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

יְסוֹד
nm. origin, foundation, base, basis, ground, root, substructure, bedrock, groundwork, bottom; fundamental, rudiment
nm. establishment, founding; element (chem. ), ingredient; founding, establishing, setting up, foundation

Konx Om Pax; The Wake World

So we came at last in the next house of the Palace. It was a great dome of violet, and in the centre the moon shone. She was a full moon, and yet she looked like a woman quite, quite young. Yet her hair was silver, and finer than spiders’ webs, and it rayed about her, like one can’t say what; it was all too beautiful. In the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. So I said: “Shall we be married in this House?” and he said: “No, this is only the House where the business is carried on. All the Palace rests upon this House; but you are called Lola because you are the Key of Delights. Many people stay here all their lives though.”

Sepher ha-Bahir; Section Four - The Ten Sephiroth

169. What is the ninth?
     He said to them: the ninth and tenth are together, one opposite the other.
     One is higher than the other by 500 years.
     They are like two Wheels (Ophanim). One inclines toward the north, while the other inclines toward the west. They reach down to the lowest earth.
     What is the lowest earth? It is the last of the seven earths down below.
     The end of the Divine Presence of the Blessed Holy One is under His feet. It is thus written (Isaiah 66:1), “The heaven is My throne, and the earth is the hassock for My feet.”
     The Victory (Nitzachon) of the world is there. It is thus written (Isaiah 24:10), “for Victory of Victories (Netzach Netzachim).”
170. What is the meaning of “Victory of Victories”?
     There is a single Victory (Netzach). Which is it? It is the one that inclines toward the west.
     And what is secondary to it? This is the one that inclines toward the north.
     And the third one? This is the one that is below.
     The third one? But you have said that the Chariot has two wheels. We must therefore say that the end of the Divine Presence is also called Victory.
     This is the meaning of “Victory of Victories.” “Victory” is one, and “Victories” is two, giving [a total of] three.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: שַׁדַּי אֵל חַי Shaddai El Chai	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: גַּבְרִיאֵל Gabriel	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: כְּרֻבִים Kherubim (The Strong)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: לְבָנָה Levanah (The Sphere of the Moon)
The Nines from the Book of Thoth & the Color Scales from Liber 777
			◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

מַלְכוּת nf. queen, the Sabbath; kingship, royalty, regality, majesty; kingdom; monarchy, sovereignty, rulership

Konx Om Pax; The Wake World

I will tell you all about how it was built, because it is the most beautiful Palace that ever was. On the sunset side were all the baths, and the bedrooms were in front of us as we were. The baths were all of pale olive-coloured marble, and the bedrooms had lemon-coloured everything. Then there were the kitchens on the sunrise side, and they were russet, like dead leaves are in autumn in one’s dreams. The place we had come through was perfectly black everything, and only used for offices and such things. There were the most horrid things everywhere about; black beetles and cockroaches and goodness knows what; but they can’t hurt when the Fairy Prince is there. I think a little girl would be eaten though if she went in there alone. Then he said: “Come on! This is only the Servants’ Hall, nearly everybody stays there all their lives.” And I said: “Kiss me!” So he said: “Every step you take is only possible when you say that.”

Sepher ha-Bahir; Section Four - The Ten Sephiroth

169. What is the ninth?
     He said to them: the ninth and tenth are together, one opposite the other.
     One is higher than the other by 500 years.
     They are like two Wheels (Ophanim). One inclines toward the north, while the other inclines toward the west. They reach down to the lowest earth.
     What is the lowest earth? It is the last of the seven earths down below.
     The end of the Divine Presence of the Blessed Holy One is under His feet. It is thus written (Isaiah 66:1), “The heaven is My throne, and the earth is the hassock for My feet.”
     The Victory (Nitzachon) of the world is there. It is thus written (Isaiah 24:10), “for Victory of Victories (Netzach Netzachim).”
170. What is the meaning of “Victory of Victories”?
     There is a single Victory (Netzach). Which is it? It is the one that inclines toward the west.
     And what is secondary to it? This is the one that inclines toward the north.
     And the third one? This is the one that is below.
     The third one? But you have said that the Chariot has two wheels. We must therefore say that the end of the Divine Presence is also called Victory.
     This is the meaning of “Victory of Victories.” “Victory” is one, and “Victories” is two, giving [a total of] three.

De Occulta Philosophia; Liber Secundis: Celestial Magick, Ch xiii

אֲצִילוּת - In Archetypo Decem Nomina Dei: אֲדֹנָי מלך Adonai Malka	בְּרִיאָה - In mundo Intelligibili Decem Angeli Præsidentes: סָנְדַלְפוֹן‎‎ Sandalphon	יְצִירָה - In mundo Intelligibili Decem Ordines Beatorum: אשים Ashim (Souls of Fire)	עֲשִׂיָה - In Mundo Cœlesti Decem Sphæræ Mundi: חלם יְסוֹדוֹת Cholem Yesodoth (The Elemental Sphere)
The Tens from the Book of Thoth & the Color Scales from Liber 777
		◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈ ◈

Job

Chapter 28

12. But wisdom, where shall it be found? And where is the place of understanding?
13. Man knoweth not the price thereof; neither is it found in the land of the living.
14. The deep saith: 'It is not in me'; and the sea saith: 'It is not with me.'


20. Whence then cometh wisdom? And where is the place of understanding?
21. Seeing it is hid from the eyes of all living, and kept close from the fowls of the air.
22. Destruction and Death say: 'We have heard a rumor thereof with our ears.'
23. God understandeth the way thereof, and He knoweth the place thereof.
24. For He looketh to the ends of the earth, and seeth under the whole heaven;
25. When He maketh a weight for the wind, and meteth out the waters by measure.
26. When He made a decree for the rain, and a way for the storm of thunders;
27. Then did He see it, and declare it; He established it, yea, and searched it out.
28. And unto man He said: 'Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.'

Chapter 38

4. Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding.


36. Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?
37. Who can number the clouds by wisdom? Or who can pour out the bottles of heaven,
38. When the dust runneth into a mass, and the clods cleave fast together?

Chapter 39

13. The wing of the ostrich beateth joyously; but are her pinions and feathers the kindly stork's?
14. For she leaveth her eggs on the earth, and warmeth them in dust,
15. And forgetteth that the foot may crush them, or that the wild beast may trample them.
16. She is hardened against her young ones, as if they were not hers; though her labour be in vain, she is without fear;
17. Because God hath deprived her of wisdom, neither hath He imparted to her understanding.

Proverbs

Chapter 1

1. The proverbs of Solomon the son of David, king of Israel;
2. To know wisdom and instruction; to comprehend the words of understanding;
3. To receive the discipline of wisdom, justice, and right, and equity;
4. To give prudence to the simple, to the young man knowledge and discretion;
5. That the wise man may hear, and increase in learning, and the man of understanding may attain unto wise counsels;
6. To understand a proverb, and a figure; the words of the wise, and their dark sayings.
7. The fear of the LORD is the beginning of knowledge; but the foolish despise wisdom and discipline.

Chapter 4

1. Hear, ye children, the instruction of a father, and attend to know understanding.
2. For I give you good doctrine; forsake ye not my teaching.
3. For I was a son unto my father, tender and an only one in the sight of my mother.
4. And he taught me, and said unto me: 'Let thy heart hold fast my words, keep my commandments, and live;
5. Get wisdom, get understanding; forget not, neither decline from the words of my mouth;
6. Forsake her not, and she will preserve thee; love her, and she will keep thee.
7. The beginning of wisdom is: Get wisdom; yea, with all thy getting get understanding.
8. Extol her, and she will exalt thee; she will bring thee to honour, when thou dost embrace her.
9. She will give to thy head a chaplet of grace; a crown of glory will she bestow on thee.'
10. Hear, O my son, and receive my sayings; and the years of thy life shall be many.
11. I have taught thee in the way of wisdom; I have led thee in paths of uprightness.

Chapter 7

4. Say unto wisdom: 'Thou art my sister', and call understanding thy kinswoman;

Chapter 9

1. Wisdom hath builded her house, she hath hewn out her seven pillars;
2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.
3. She hath sent forth her maidens, she calleth, upon the highest places of the city:
4. 'Whoso is thoughtless, let him turn in hither'; as for him that lacketh understanding, she saith to him:
5. 'Come, eat of my bread, and drink of the wine which I have mingled.
6. Forsake all thoughtlessness, and live; and walk in the way of understanding.
7. He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot.
8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee.
9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning.
10. The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.

Chapter 16

16. How much better is it to get wisdom than gold! yea, to get understanding is rather to be chosen than silver.

Chapter 23

23. Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

Chapter 30

2. Surely I am brutish, unlike a man, and have not the understanding of a man;
3. And I have not learned wisdom, that I should have the knowledge of the Holy One.

Daniel

Chapter 1

17. Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.
18. And at the end of the days which the king had appointed for bringing them in, the chief of the officers brought them in before Nebuchadnezzar.
19. And the king spoke with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore stood they before the king.
20. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his realm.

Issiah

Chapter 11

1. And there shall come forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots.
2. And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD.

Chapter One

1. In thirty-two mysterious Paths of Wisdom did Jah, the Jehovah of hosts, the God of Israel, the Living Elohim, the King of ages, the merciful and gracious God, the Exalted One, the Dweller in eternity, most high and holy--engrave his name by the three Sepharim--Numbers, Letters, and Sounds.
2. Ten are the ineffable Sephiroth. Twenty-two are the Letters, the Foundation of all things; there are Three Mothers, Seven Double and Twelve Simple letters.
3. The ineffable Sephiroth are Ten, as are the Numbers; and as there are in man five fingers over against five, so over them is established a covenant of strength, by word of mouth, and by the circumcision of the flesh.
4. Ten is the number of the ineffable Sephiroth, ten and not nine, ten and not eleven. Understand this wisdom, and be wise by the perception. Search out concerning it, restore the Word to its creator, and replace Him who formed it upon his throne.
5. The Ten ineffable Sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss of good and of ill; measureless height and depth; boundless to the East and the West; boundless to the North and South; and the Lord the only God, the Faithful King rules all these from his holy seat, for ever and ever.
6. The Ten ineffable Sephiroth have the appearance of the Lightning flash, their origin is unseen and no end is perceived. The Word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the Throne.
7. The Ten ineffable Sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. For God is superlative in his Unity, there is none equal unto Him: what number canst thou place before One.
8. Ten are the ineffable Sephiroth; seal up thy lips lest thou speak of them, and guard thy heart as thou considerest them; and if thy mind escape from thee bring it back to thy control; even as it was said, "running and returning" (the living creatures ran and returned) and hence was the Covenant made.
9. The ineffable Sephiroth give forth the Ten numbers. First; the Spirit of the God of the living; Blessed and more than blessed be the Living God of ages. The Voice, the Spirit, and the Word, these are the Holy Spirit.
10. Second; from the Spirit He produced Air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the Spirit is first and above these. Third; from the Air He formed the Waters, and from the formless and void made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. Fourth; from the Water He formed Fire and made for Himself a Throne of Glory with Auphanim, Seraphim and Kerubim, as his ministering angels; and with these three he completed his dwelling, as it is written, "Who maketh his angels spirits and his ministers a flaming fire."
11. He selected three letters from among the simple ones and sealed them and formed them into a Great Name, I H V, and with this He sealed the universe in six directions.
    Fifth; He looked above, and sealed the Height with I H V.
    Sixth; He looked below, and sealed the Depth with I V H.
    Seventh; He looked forward, and sealed the East with H I V.
    Eighth; He looked backward, and sealed the West with H V I.
    Ninth; He looked to the right, and sealed the South with V I H.
    Tenth; He looked to the left, and sealed the North with V H I.
12. Behold! From the Ten ineffable Sephiroth do, proceed--the One Spirit of the Gods of the living, Air, Water, Fire; and also Height, Depth, East, West, South and North.

from Chapter Two

from Chapter Three

"The universe as a whole is a system of worlds, enveloping the other from the lowest to the highest, from the most material to the highly spiritual, from the darkest and most dense to the most luminous and ethereal, all is a scale of graduated worlds of being and existence, and therefore the saying: "as above so below, and as below so above." Each world is a garment or envelope to the next in sequence. From the primal point of light issue forth luminous rays which extend through and pervade all the separate encircling worlds of existence, converting them into palaces of the great king, the splendor, beauty and magnificence of which are beyond description, and, as with these worlds rising in their order one above the other, so is it with regard to the human form, which in its grace and beauty of contour is the highest expression and approximate image of the divine, more than all other physical forms below it in the scale of being. All this is in accordance with the divine plan of creation, man himself being a microcosm or miniature of the universe, and composed of a series of coverings or envelopes, one within the other, as spirit, astral form and physical body. As long as the substance of the moon was conjoined with that of the sun, it shone with its own light, but becoming separated and disjoined from it and independent, it reflected a diminished luminosity and became itself enveloped with zones of decreasing light, so that we may now understand why the scripture saith: "Let there be lights," using the defective word meoroth, by which is designated occultly the zones or planes of existence of varying degrees of light which encircle each star and planet in the universe, as also this, our earth, through whose circumambient envelopes of more ethereal substance the primal life-giving light is reflected, and thus differentiated and adapted to become a blessing to man and every animate and inanimate creature."

"The scripture further states: "He made the stars also," referring to the countless and innumerable hosts of angelic and ministering spirits existing in and by him who is the light and life of the universe, as it is written: "And God set them in the firmament of the heaven to give light upon the earth" (Gen. i., 17); that is, upon this lower world which is a replica or reflection of the world above it, and on the fourth day became illuminated with divine light and termed the Kingdom of David, the Asiatic world of effects, the fourth pillar of the divine throne of glory. This being completed, the four letters of the sacred name became adjusted one to another in their place and position in creation. Notwithstanding this, the throne was not completed till the sixth day, when the form of man was created and all the worlds throughout the realms of space were fixed in their relative orders and position and classed under the four letters of the divine name, viz., the Atzilatic, Briatic, Ietziratic and Asiatic worlds. The fourth day is called in scripture the day rejected by the builders, as it is written: "The stone which the builders rejected" (Ps. cxviii., 22), and also "My mother's children were angry with me" (Cant. i., 6), the esoteric meaning of which is: the light of the moon became diminished on that day and the enveloping worlds were established in their relative positions around the glittering and resplendent orbs of light in the firmament, in order to support the throne of David.
All these worlds send forth reflections of their light upon the earth which they receive from other worlds higher and more glorious than themselves, which in their totality form the Grand Archetypal Man, whose image, all who bear it, are called Man. This is the signification of the words: "Ye are men" (Ez. xxxiv., 21); that is, ye are called by the name of Adam (man)."

"In the present world of shadows and uncertainties, man must have wandered and lived ignorant, uninstructed and unenlightened, unable to acquire the faintest glimmer or notion of the mind and nature of the Divine Being but for the intermediation of the Logos or Word that, operating through the sephiroth kether (crown) produced the letters of the alphabet which, in their forms, simple and multiplex, are symbols of spiritual ideas by means of which we obtain conceptions, though inadequate, defective and incomplete, of Him in whom we live and move and have our being.
The letter aleph symbolizes the beginning and the end. Throughout the universe, all classes of beings are impressed with its signature, both those in heaven and those on earth. Though it includes many forms, yet they are but one full letter. By the higher part of it is symbolized the divine mind and thought, as also the upper firmament of the spiritual world. Beneath it and in the middle of aleph is the letter vau, the numerical value of which is six, denoting the six degrees between the Supreme Mind and the firmament above the hayoth, or "the hidden living creatures." The light emanating from the Divine is expressed in the word "brashith," of which the first part, bra, contains the initial letters of the name Abraham, to which scripture refers: "And the Lord appeared to Abraham as he sat at the door of his tent in the heat of the day" (Gen. xviii. 1), the esoteric meaning of which is as follows: When Abraham sat at the door of his tent; that is, at the gate separating the higher and lower world, symbolized by the letter aleph, he felt the great heat of the day; that is, he became mentally and spiritually enlightened by the divine light of the First Logos.
The light of the Second Logos was beheld by Isaac when, in the cool of the evening and the sun was going down, he prayed for the coming of this light, as it is written: "And Isaac went out to meditate in the field at eventide" (Gen. xxiv. 63). It was then he foresaw the contention that would arise between Jacob and Esau.
The light of the Third Logos, that proceeds from the other two, was that seen by Jacob, as it is written: "And as he passed, peniel the sun rose upon him and he halted upon his thigh" (Gen. xxxiii. 31). At eventide he beheld the light called and known as the Netzach of Israel (victory of Israel), and he halted on his thigh, because this light of sephirothic origin constitutes the thigh in the sephirothic figure. His thigh, not thighs, for as just said, he beheld the light of netzach, which is only' of the fourth degree.
For this reason, after Jacob no one was endowed with the gift of prophecy until the coming of Samuel, as scripture states: "The netzach, the strength or victory of Israel" (1 Sam. xv. 29). "And he touched the sinew of his thigh." When the angel of Esau who struggled with Jacob saw he could not prevail against him because he derived his power and strength from the two first sephirothic degrees or emanations; that is, from the supreme light and that called Adam Kadmon, the archetypal man, he touched the sinew of his thigh in which was contained the force symbolized by netzach (denoting firmness, inflexibility), and from that time as we have observed, prophecy was not found in Israel until the coming of Samuel, when it is said: "The netzach or strength of Israel is not a man"; that is to say, comes not from that sephirothic degree called man, but from that named netzach. Joshua indeed prophesied but only in an inferior manner because of his intimate and close association with Moses, as it is written: "And thou shalt put some of thine honor upon him" (Num. xxvii. 20). This was the case with David, as he says: "At thy right hand are the pleasures of Netzach" (Ps. xvi. 11). Not in but at thy right hand, that is netzach."

from Chapter Four

"Why was the thigh of Jacob weakened? Because impurity attacks a man on his left side and deprives him of his power and strength, and this state of weakness prevailed till the coming of Samuel, who reminded the people that netzach was the light of Jacob, the netzach that triumphs in Israel. This also is why the Prophecies of Samuel during his lifetime were denunciations of wrath and judgment. Furthermore, the Holy One endowed Samuel afterwards with the sephirothic power called hod. When? After he had anointed Saul and David as kings, which made him the equal of Moses and Aaron who rejoiced, the one in Netzach, the other in Hod."

"Rabbi Simeon continuing his discourse spake and said: We must bring to a close the interpretation of the esoteric meaning of this most mysterious part of scripture. It is further added: "I kill and make alive, I wound and I heal, neither is there any that can deliver out of my hand" (Deuter. xxxii. 39). The words "I kill and make alive" have reference to the sephiroth found on the right hand of the sephirothic tree of life, viz., hochma (wisdom), chesed (grace), and netzach (victory); those on the left hand being binah, (understanding), geburah (justice), hod (glory). From the former proceed principles conducive to life, from the latter those that tend and converge to death. If these pairs of opposites had not been united by the mediating sephiroth, viz., tiphereth (beauty), yesod (foundation), and malkuth (kingdom), there could not have been any equilibrium of principles in the world, no balance of justice, inasmuch as every perfect tribunal consists of three judges who in their official capacity and jurisdiction are considered as one. When the three Logoi constitute themselves as a tribunal for the dispensation of right and justice, the right hand is extended to receive penitents and on the sephirothic tree this hand, termed the Schekina, the right hand of God, is associated with chesed (grace or mercy). The left hand is associated with the sephiroth geburah (justice)."

"The interpretation we have given and the remarks we have made concerning the Supreme Being, the Cause of all causes, and his relation to the Logoi have never been hitherto vouchsafed and imparted either to prophet or sage. Ponder over and observe the mysterious gradations of the Divine essence or life obscurely and dimly connoted by the sephiroth who are its raiments and coverings and as there is an ascending series of worlds beyond worlds in infinite succession profusely scattered throughout the boundless realms of space each with their motions, periods of duration and their laws, in one grand scheme involved and in a perfect whole united, so with the sephiroth in the highest world of emanations. Though differing in their relationship to the great center and source of Life and Light, yet are they each of them mirrors of the glory and beauty, the splendor and power, the might and majesty of the divine attributes and reflections of the Cause of all causes, the great Being dwelling in light ineffable, in presence of which all other lights become dimmed and disappear as fades and vanishes the darkness before the rising sun."

Chapter Eleven: The Strange Visitor

As Rabbi Simeon concluded his remarks, Rabbi Eleazar, his son, spake and said: My father! I along with other students were one day discussing in the college a remarkable saying of Rabbi Akiba to his novitiates, viz., "When you come to places paved with pure white marble glittering in the sunlight, you should not say here is water, for then ye will expose yourselves to the danger expressed in the words, 'He that speaketh lies shall not tarry in my sight'" (Ps. ci. 7).

Suddenly there appeared in our midst an aged and venerable looking man who said unto us: "What may be the subject of your discussion." Having informed him thereof, he said: "Truly it was a most dark and abstruse saying and had been a subject of discussion in the celestial college. In order that you may grasp and comprehend its latent meaning, I have come hither in order to give you an explanation which has not heretofore been granted or given to any man of this generation. Stones of white and glittering marble symbolize the pure waters that spring forth and take their origin from the fountain. Aleph (A) denotes the beginning and end or sum total of created life. The letter vav, separating the higher from the lower yod, symbolizes the tree of life, the fruit of which gives immortality. The two yods have the same meaning as in the word vayitzer (and he created) denoting the two appearances of the Divine Presence under the form of the higher and lower sephiroth called hochma (wisdom) and symbolized by the two yods or I's. This hochma is found just below the sephiroth kether (crown) and denotes the beginning and end of all things. The two yods also symbolize the two eyes of these sephiroth from which fell two tears unto the great abyss of primal matter. Why did they fall? Because of the two tables of the law which Moses brought down from on high, which the children of Israel were unable to appreciate to their advantage. They were therefore broken and destroyed. The same cause occasioned the destruction of the first and second temples, for the vav had taken flight and disappeared. Other tables of the law were then given with affirmative and negative precepts, rewards and penalties corresponding to the sephiroth on the right and left sides of the Tree of Knowledge of good and evil, from which the law as now promulgated, came forth. The sephiroth on the right side symbolize life; those on the left, death.

This then was why Rabbi Akiba said to his students: "When ye behold pavements of pure white marble, ye shall not say they are water, or to be more explicit, do not confound together the law of the lower nature (the flesh) with that of the higher (spirit), for the one inflicts death, the other gives life. Do not fall into the error of imagining that they are one and the same, lest convicted of inexactitude, ye come under the category of those mentioned in Scripture. "He that speaketh lies shall not tarry in my sight" (Ps. ci. 7). The difference between the two sets of tables of the law was this; the first that was broken and destroyed proceeded from the tree of life, the other from the tree of the knowledge of good and evil, and corresponded, as we have stated, to the right and left sides of the sephirotic tree, and this is why it is said, "A wise man's heart is on the right hand, but a fool's on the left hand" (Eccles. x. 2).

At the conclusion of these words we all crowded round the venerable stranger to embrace him, but he suddenly vanished out of sight and we saw him no more. Resuming his discourse Rabbi Simeon spake and said:

"There is yet another exposition of the words 'And a river went out of Eden.' This Edenic river symbolized the tree of life in the spiritual world; that stands fair and beautiful amidst all that is pure and holy, as it is written, 'Evil shall not dwell with thee' (Ps. v. 4); 'went out of Eden,' denotes Enoch or Metatron the great angel of the Divine Presence and who came from the higher Eden of the Holy One (which is never infested with inferior orders of angelic beings) to take charge of the lower or earthly Eden and protect it from the assaults and ingress of demons. It was the garden into which Ben Azar, Ben Zoma and Elisha, found an entrance; and from the tree of good and evil planted in it came forth the law inscribed on the two tables of stone containing on one side positive precepts and on the other negative commandments, respecting what ought to be done and what left undone, what is pure and lawful and what is impure and unlawful."

As Rabbi Simeon ceased speaking, there rose up in the midst of his audience an aged stranger grave and venerable in appearance and aspect and exclaimed:

"Rabbi! Rabbi! what thou hast just spoken is true. The tree of good and evil is not the tree of life. The esoteric doctrine of the two yods in the word vayitzer is this: They denote and symbolize two separate creations, one good, the other evil; one of life, the other of death; of things commanded and things forbidden, and are alluded to in the words, "And the Lord God formed the man out of dust from the earth and breathed into his nostrils or soul the breath of life," the divine Shekina. Man is a threefold product of life (nephesh), spirit (rauch), and soul (neschamah), by the blending and union of which he became a living spirit, a manifestation of the Divine."

Having uttered these words, the unknown stranger suddenly vanished out of sight, leaving the students lost in wonder and amazed. Then spake Rabbi Simeon and said:

"We have been honored with the presence in our midst of a great adept, and what he has spoken is in strict conformity with the words and teaching of Scripture."

Chapter Fourteen: A Kabbalistic Symposium by Rabbi Simeon's Students

Rabbi Eleazar spake and said: "It is written 'the voice of the Lord is upon the waters. The God of glory thundereth, the Lord is upon mighty waters' (Ps. xxlx. 3). These words allude to the celestial river whose life-giving waters circulate and flow throughout the world and give life and strength to every creature that breathes and moves upon the face of the earth. 'The God of glory thundereth' signifies the sephiroth Geburah (power) as expressed in the words, 'but the thunder of his power (Geburah), who can understand?' (Job xxvi. 14). This awful power it is that proceeds from the left side of the sephirotic tree, by and through the God of glory that is on the right side. 'The Lord is upon mighty waters' alludes to the sephiroth Hochma (heavenly wisdom) described as God upon mighty waters, that is upon the secret place from which they flow forth, as it is written, 'Thy paths are on the mighty waters'" (Ps. lxxvii '19).

After this brief interlocution, Rabbi Simeon resumed his discourse and said: "It is written, Over against the border, shall the rings be for the places of the staves to bear the table' (Ex. xxv. 27). What is the esoteric meaning of the word 'border' (misghereth)? It refers to the secret place in the tabernacle kept continually closed to everyone except to him whose duty it was to enter therein and light the lamps. It was therefore called the 'closed place' and symbolized the world to come or the hidden and unseen world. The rings here mentioned, of which there were three linked one with the other, signify the sacred chain of the three elements, water, air and fire. The water proceeds from the air, the air from the fire and fire from the water. Thus these elements, though apparently different, are radically the same. 'Places of the staves' denote the modal combinations which these elements assume in the various types of things and creatures existent in the universe, the modus operandi, of which, Nature's great secret, is not imparted to a worldly minded man to fathom or understand. He remains ever in the outer court and is never permitted to enter her adytum and view the mysteries of the inner temple or Holy of Holies, inasmuch as the sight only of them would prove fatal to him. And this is why it is written 'the stranger that cometh nigh, shall be put to death'" (Num. i. 51).

"The letter B in the word Brashith is written larger than any other letter in the Pentateuch. What is the reason of this?" asked Rabbi Jose, "and what is the esoteric explanation of the six days of creation which has been handed down by preceding adepts and teachers?"

Replying to these questions, Rabbi Simeon said: "As in Scripture is found the expression 'The cedars of Lebanon,' distinguishing them from all other cedars, so the six days of creation are separated and characterized especially as the days of Brashith (creation). With reference to these important days the Scripture thus refers to them: Thine Oh Lord is the greatness (gedulah), the power (geburah), and the victory (netzach), for all things in heaven and earth are thine. Thine is the kingdom (malcuth) and thou art exalted as head above all" (1 Ch. xxlx. 11). The word "All" in this verse signifies the just or the good law which prevails throughout the universe. The targum paraphrases these words thus: "The All (or the good law) binds together heaven and earth. It is the basis on which the universe is built. In heaven it is symbolized by the sephira Tiphereth (harmony or beauty) and in the world by the children or sons of light. This is the reason why the Scripture begins with the letter B (the numerical value of which is two) in the word Brashith, B---'two,' rashith--'beginning,' that is to say, by the second 'beginning,' or, in other words, by hochma (wisdom), the second in the first sephirotic triad, and which is the signification given by the targum of Jonathan Ben Uzziel to this word. Brashith, for though hochma is placed second in the manifestation of Ain Soph (the boundless One), it is in essence one and the same with Kether (the crown), the supernal or higher sephira. The signification then of the initial words of Scripture, Brashith bra, Alhim (translated in the English version, 'In the beginning God created'), is this: By hochma (wisdom), the second manifestation of the Divine, or, in other words, the Creative Logos or Alhim created the heavens and the earth. From it proceeded the light which enters as a principle of life into every living existent thing and creature, as it is written, 'A river went forth out of Eden to water the garden,' that is, to prepare and qualify the earth for the production, growth and development of animated existences. By the word Alhim is signified the ever-living eternal Alhim.

"Now the words 'bra Alhim' created Alhim seem to indicate that Brashith, the supreme Alhim or Logos, created the lower Alhim. And this is true, for, owing to the celestial river from which all life has flowed into the universe, the first and the third sephiroth, viz.: Kether (crown) and Binah (understanding) in an ineffable manner, becoming united, gave rise or origin to the lower Alhim, who created the world and was thus the proximate source of all life necessary for its subsistence and endurance. To this Alhim was entrusted all power, both in heaven and earth, after they had been called into existence. The words 'athhashamayim' (the heavens) indicate that it was only after the ever-living and eternal Alhim had manifested as hochma the creative Logos that the third manifestation or Logos descended from on high upon the earth. Then it was that the three supreme Logoi became blended and unified in the work of creation, and then was it also that the sacred chain of three rings became complete and the resplendent light was manifested on creation as intimated in the words 'Brashith bra Alhim, ath hashamayim vatha aretz.' In the beginning God designed the world. By the second 'beginning' (hochma), wisdom, He formed it, and by the third 'beginning' (Binah), understanding, He manifested it and caused the light to descend from on high upon the world below. I now understand and grasp the esoteric meaning of the strange enigmatical words, 'Shall the axe magnify itself against him that heweth therewith' (Is. x. 15). It is to the hewer and not to the axe that honor must be ascribed, so to the first and supreme Logos who created the world by the other Alhim, or Logoi, should and ought to be attributed honor and glory."

Said Rabbi Jose: "This is the interpretation of the mystical words, 'What nation is there so great that hath God so nigh unto them as our Jehovah Alhim' (Lord of the Alhim) (Deuter. iv. 7), alluding to the supreme and other Alhim, or Logoi, who were the Pachad whom Isaac the patriarch worshipped and which, though differing in their manifestations, were one and the same in essence. The allocution of the words Brashith to the ten sephiroth is as follows: Brashith bra refer to Kether (crown), and Hochma (wisdom), Alhim to Binah, ath to gedulah and geburah, hashamayim to Tiphereth, vath to Netzach, Hod and Yesod and ha-aretz to malcuth.

from Chapter Fifteen

Said Rabbi Abba: "'Who hideth himself in the waters and maketh the clouds his chariot and walketh upon the wings of the wind' (Ps. civ. 3). By the waters is signified the waters on high by which the house was built, as it is written, 'Through wisdom (hochma), the house is built, and by understanding (binah) it is established' (Prow. xxiv. 3). 'Who maketh the clouds his chariot.' Rabbi Yessa the aged separated the word 'abim' (clouds) into ab (cloud), and im (ocean), denoting that the darkness proceeded from the left side of the sephirotic tree of creation. 'And walketh upon the wings of the wind' refer to the holy Spirit from on high, symbolized by the two golden cherubim placed at each end of the mercy-seat, as it is written, 'Thou shalt make two cherubim of gold, of beaten work shalt thou make them' (Ex. xxv. 18). Of these cherubim we also read, 'He rode upon a cherub and did fly, yea, He did fly upon the wings of the wind' (Ps. xviii. 10). Whilst the manifestation of the Divine is confined and limited to the higher or heavenly spheres He is said to ride upon a cherub, but after its appearance in the world, then He rides upon the wings of the wind."
Said Rabbi Jose: "It is written, 'He weigheth the waters by measure' (Job xxviii. . .25). These words refer to that just proportion or measure of the life principle necessary for the development and perfection of all animated creatures, and which proceeds from the sephiroth Geburah (Justice or Justness)."

Chapter Forty-nine

"Rabbi Simeon's Reflections on the Supreme and It's Union with Human Souls."
Said Rabbi Simeon, during prayer, I raise my hands on high as a token and expression of the gratitude of my will nature that goeth up to the almighty supreme Being whose essence is Will infinite and beyond all human comprehension. He is the great Beginning, the mystery of all mysteries. All created things in the universe are but emanations from Him who is the height of height that neither man nor angel can approach unto, nor hath ever seen or can see its origin and source. In vain the mind of man attempts to fly towards the omnipotent Will Being of which it is a fraction infinitesimal and infinitely small. Vain are all efforts to grasp and comprehend Thought Supreme and eternal, as we sink confounded, overwhelmed with feelings of awe ineffable. Yet though the height Divine remains eternally invisible to human vision, it manifests its presence and operates within the minutes and hours chiefly within the soul of man with whose natural light it blends whenever its aspirations and thoughts tend towards and are centered on the great source of all being and creation, the primal light that enlighteneth every man that cometh into the world. Between the enlightened human soul and the great Beginning are nine palaces or grades of evolutionary development two Kabbalah are designated Sephiroth whose culmination is Kether or The Crown. These grades, palaces or sephiroth call them as we may, are not entities but modes or stages of ascent towards union with the Divine Will and their respective lights are but the luminous reflection of the Divine Thought. Though nine in number, they are really one in this sense, they are derivations of the great Thought without which they could not exist and can never be but imperfect and obscure representations of the Divine Entity that must remain always unknown in its sublimity and transcendency beyond all human comprehension. Through these palaces the enlightened soul enters by continuous aspirations and thus they become the intermediaries to it between the known and unknown, between the comprehensible and the incomprehensible. Within them are hidden all the great spiritual mysteries and realities that to humanity as at present must remain objects of faith rather than of reason65a and intellectual perception. Only by the enlightened soul can they become cognised in its gradual ascension through them on its way to the great and transcendent Being termed The Eternal, The Everlasting One. But this cannot be effected only as it becomes receptive of and imbued with the light and splendor of the Sephiroth Binah (Doctrine Intelligence) by which it is brought into union with the Divine and enters into the enjoyment of the Beatific Vision. From these observations we are better able to understand and penetrate into the meaning and mysteries of sacrifices in general which as mere rites and ceremonies have no intrinsic efficacy. Only when they are the expression of the soul, gradually becoming purified and enlightened by and through its higher self are they a means of spiritual ascension in the divine life which is the true light of mankind assimilating and bringing it into closer relationship with the divine, Eternal I Am in whose presence there is fulness of joy and at whose right hand there are pleasures forevermore.

Section Three - The Seven Voices and the Sephiroth

98. And all the Holy Forms oversee all the nations. But Israel is holy, taking the Tree itself and its Heart.
    The Heart is the beauty (hadar) of the fruit of the body. Similarly, Israel takes (Leviticus 23:40), “the fruit of a beautiful (hadar) tree.”
    The date palm is surrounded by its branches all around it and has its sprout (Lulav) in the centre. Similarly, Israel takes the body of this Tree which is its Heart. And paralleling the body is the spinal cord, which is the main part of the body. What is the Lulav? [It can be written] Lo Lev – “it has a heart.” The heart is also given over to it.
    And what is this Heart? It is the 32 Hidden paths of Wisdom that are hidden in it. In each of their paths there is also a Form watching over it. It is thus written (Genesis 3:24),
    “To watch the way of the Tree of Life.”
99. What are these Forms? They are that regarding which it is written (Genesis 3:24), “And He placed the Cherubim to the east of the Garden of Eden, and the flame of a sword revolving, to guard the way of the Tree of Life.” What is the meaning of, “He placed to the east (kedem) of the Garden of Eden”? He placed it in those paths that preceded (kadmu) the place that was called the Garden of Eden. It was also before the Cherubim, as it is written, “the Cherubim.” It was furthermore before the flame, as it is written, “the flame of a sword revolving.” Is it then before [the flame]? Heaven is called Shamayim, indicating that fire and water existed before it. It is written (Genesis 1:6), “Let there be a firmament in the midst of the waters, and let it be a division between water and water.” It is then written (Genesis 1:8), “And God called the firmament heaven (Shamayim).” How do we know that the heaven is fire? It is written (Deuteronomy 4:24), “For the Lord your God is a consuming fire, a jealous God.”

Section Four - The Ten Sephiroth

124. Why are the hands lifted when they are blessed in this manner?
     It is because the hands have ten fingers, alluding to the Ten Sephiroth with which heaven and earth were sealed.
     These parallel the Ten Commandments.
     In these Ten are included the 613 Commandments. If you count the letters in the Ten Commandments, you will find that there are 613 letters.
     They contain all 22 letters except Teth, which is missing in them.
     What is the reason for this? This teaches us that Teth is the belly – and in not included among the Sephiroth.
125. Why are they called Sephiroth?
     Because it is written (Psalm 19:2), “The heavens declare (me-Saprim) the glory of God.”
126. And what are they?
     They are three. Among them are three troops and three dominions.
     The first dominion is light. Light is the life of water.
     The second dominion includes the Chaioth Ha-Qadesh, the Ophanim, the wheels of the Chariot, and all the troops of the Blessed Holy One. The bless, exalt, glorify, praise and sanctify the might King with the Kedushah. Arranged in the mystery of the great Kedushah is the fearsome and terrible King. And they crown Him with three “holies.”

128. [The Kedushah is the verse (Isaiah 6:3), “Holy holy holy is the Lord of Hosts, the whole earth is filled with His Glory.”]
     What is the meaning of “holy holy holy”? [And why is it] foollowed by, “the Lord of Hosts, the whole earth is filled with His glory”?
     The [first] “holy” is the highest Crown.
     The [second] “holy” is the root of the Tree.
     The [third] “holy” is attached and unified in them all.
     [This is followed by], “the Lord of Hosts, the whole earth is filled with His glory.”

171. His disciples said to him: From above to below we know. But from below to above we do not know.
     He replied: Is it not all one – below to above and above to below?
     They said: Our master, ascending is not the same as descending. One can run while descending, but cannot do so while ascending.
     He replied: Go out and see.
     He sat and expounded to them:
     There is a Divine Presence below, just like there is a Divine Presence above.
     What is this Divine Presence? We have said that it is the light that was derived from the first Light, which is Wisdom. It also surrounds all things, as it is written (Isaiah 6:3), “The whole earth is filled with His glory.”
     What is its function?
     What is this like? A king had seven sons, and he assigned each one a place. He said to them, “Sit here, one above the other.”
     The lowest one said, “I will not sit at the bottom. I do not want to be far from you.”
     [The king] replied, “I will surround you and see you all day long.”
     This is the meaning of the verse, “The whole earth is filled with His glory.”
     Why is He among them? This is so that He should support them and sustain them.

179. We learned that there are Ten Spheres and Ten Sayings. Each Sphere has its Saying. It is not surrounded by it, but rather, it surrounds it.
     This [physical] world is like a mustard seed inside a ring.
     Why? Because of the Spirit that blows upon it, through which it is sustained. If this spirit were to be interrupted for even a moment, the world would be annihilated.
180. There are three Spheres in this world.
     How? This world inclines to the north and the south.
     How? North west south. North west is the first sphere that revolves around us.
     Do we then say that it is to the north-west? But we say that its strength is to the north. This is the left foot.
     Above it is the second Sphere, which is entirely to the west.
     Do we then say that it is to the west? But we say that its power is to the west. These are the Victories of the world.
     Above it is the third Sphere, and its power is to the south-west.
     What is the original power that you said was second? We say that this is the right foot.
     And what is the power that is to the south-west? This is the Foundation of the world.
     Regarding this it is written (Proverbs 10:25), “The Righteous is the Foundation of the world.”
     The second power stands behind the Chariot, while the first power stands in front of it.
     The “Righteous, Foundation of the world” is in the centre. It emanates from the south of the world, and is officer over the other two.
     In its hand are also the souls of all living things. It is the Life of Worlds.
     Whenever the word “creation” (Beriah) is used, it is done with it. Regarding it, it is written (Exodus 31:17), “He rested and souled.”
     This is the attribute of the Sabbath day. Regarding this it is written (Exodus 20:8), “Remember the Sabbath day and keep it holy.”
     But it is also written (Deuteronomy 5:12), “Keep [the Sabbath].” This is speaking of the seventh attribute. Regarding this seventh attribute it is written (Leviticus 19:30), “My sabbaths you shall keep, and My sanctuary you shall fear.”
     What is the seventh attribute? This is the Blessed Holy One’s attribute of Goodness.
181. Why is it written, “My sabbaths you shall keep,” [in the plural] rather than “My sabbath” [in the singular]?
     What is this like? A king had a beautiful bride, and every week she would set aside a day to be with him. The king also had beautiful beloved sons. He said to them, “Since this is the situation, you should also rejoice on the day of my joy. For it is for your sake that I strive, and you also respect me.”

186. What is the meaning of the verse (Job 15:2), “Should a wise man answer knowledge of spirit?” What is “knowledge of spirit”?
     This is the Knowledge that is close to the spirit. Regarding this it is written (Isaiah 11:2), “And there will rest upon him a spirit of God, a spirit of wisdom and understanding, [a spirit of counsel and strength, a spirit of knowledge and the fear of God].”
     [First comes] Wisdom, and then comes Understanding. And in Understanding is “counsel, strength, knowledge and the fear of God.”
     But you told us that “counsel” is deeds of Kindness, and that Understanding is the Attribute of Justice.
     [One is above the other.]
     Knowledge is Truth. Knowledge is therefore that with which one recognises the truth.
     “The fear of God” is the Treasury of the Torah.
     This is like I say, but one is above the other.
     Rabbi Akiba thus said: With whatever God created, He created its counterpart. It is thus written (Ecclesiates 7:14), “Also one opposite the other has God made.”
     What is the Treasury of the Torah? It is that regarding which it is written (Isaiah 33:6), “The fear of God is His treasury.” A person must first be god-fearing, and then he can study Torah.
     This is like a person who comes to buy date honey but does not bring a vessel in which to carry it. He says, “I will carry it in my bosom.” He tries to carry it in his bosom but it was very heavy, and he is also afraid that it will tear and soil his clothing. He therefore throws it away on the road.
     This person is then punished twice. First because he ruined good food, and second because he wasted his money.

Liber Secundis: Celestial Magick

Chapter xiii. Of the Number Ten, and the Scale thereof

Scala Denarii

The Doctrine of Transcendental Magic, translated by A.E. Waite

The Kabalah

Malkuth Principium Phallus

[...] Now the ancients, observing that equilibrium is the universal law in physics, and is consequent on the apparent opposition of two forces, argued from physical to metaphysical equilibrium, and maintained that in God, that is, in the First Living and Active Cause, there must be recognized two properties which are necessary one to another—stability and motion, necessity and liberty, rational order and volitional autonomy, justice and love, whence also severity and mercy. And these two attributes were personified, so to speak, by the kabalistic Jews under the names of GEBURAH and CHESED. Above GEBURAH and CHESED abides the Supreme Crown, the equilibrating power, principle of the world or equilibrated kingdom, which we find mentioned under the name of MALKUTH in the occult and kabalistic versicle of the Paternoster to which we have already referred. But GEBURAH and CHESED, maintained in equilibrium by the Crown above and the KINGDOM below, constitute two principles, which may be considered either from an abstract point of view or in their realization. In their abstract or idealized sense, they take the higher names of CHOKMAH, Wisdom, and BINAH, Intelligence. Their realization is stability and progress, that is, eternity and victory—HOD and NETSAH.
Such, according to the Kabalah, is the groundwork of all religions and all sciences—a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this conception in forms. Now, the ancients attached the first notions of this simple and impressive theology to the very idea of numbers, and qualified the figure of the first decade after the following manner:

1. KETHER.—The Crown, the equilibrating power.
2. CHOKMAH.—Wisdom, equilibrated in its unchangeable order by the initiative of intelligence.
3. BINAH.—Active Intelligence, equilibrated by Wisdom.
4. CHESED.—Mercy, which is Wisdom in its secondary conception, ever benevolent because it is strong.
5. GEBURAH.—Severity, necessitated by Wisdom itself, and by goodwill. To permit evil is to hinder good.
6. TIPHERETH.—Beauty, the luminous conception of equilibrium in forms, intermediary between the Crown and the Kingdom, mediating principle between Creator and creation—a sublime conception of poetry and its sovereign priesthood!
7. NETSAH.—Victory, that is, eternal triumph of intelligence and justice.
8. HOD.—Eternity of the conquests achieved by mind over matter, active over passive, life over death.
9. JESOD.—The Foundation, that is, the basis of all belief and all truth otherwise, the Absolute in philosophy.
10. MALKUTH.—The Kingdom, meaning the universe, entire creation, the work and mirror of God, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual premises, the enigma which has God for its answer—that is to say, Supreme and Absolute Reason.

These ten primary notions attached to the ten first characters of the primitive alphabet, signifying both principles and numbers, are called the ten SEPHIROTH by the masters in Kabalah.

[...]

יהוה
Four signs present the Name of every name.

1. KETHER. The four Aces.
   Four brilliant beams adorn His crown of flame.
2. CHOKMAH. The four Twos.
   Four rivers ever from His wisdom flow.
3. BINAH. The four Threes.
   Four proofs of His intelligence we know.
4. CHESED. The four Fours.
   Four benefactions from His mercy come.
5. GEBURAH. The four Fives.
   Four times four sins avenged His justice sum.
6. TIPHERETH. The four Sixes.
   Four rays unclouded make His beauty known.
7. NETSAH. The four Sevens.
   Four times His conquest shall in song be shown.
8. HOD. The four Eights.
   Four times He triumphs on the timeless plane.
9. JESOD. The four Nines.
   Foundations four His great white throne maintain.
10. MALKUTH. The four Tens.
    One fourfold kingdom owns His endless sway,
    As from His crown there streams a fourfold ray.

The Book of Splendours: containing The Judaic Sun, the Christian Glory and the Flaming Star

Elements of the Qabalah in Ten Lessons; Letters of Eliphas Levi: Second Lesson, The Qabalah - Goal and Method

Numbers

1. Supreme power
2. Absolute wisdom
3. Infinite intelligence
4. Goodness
5. Justice or harshness
6. Beauty
7. Victory
8. Eternity
9. Productivity
10. Reality

Chapter IX; The Ten Sephiroth in the Four Worlds

3. It is Atziluth, however, which is considered the natural sphere of the Sephiroth as such, and for this reason it is called the World of Emanations. It is here, and here only, that God acts directly and not through His ministers. In Briah He acts through the mediation of the Archangels, in Yetzirah through the Angelic Orders, and in Assiah through those centres which I have named the Mundane Chakras-the planets, elements, and signs of the Zodiac.

[...]

5. In the Archetypal World of Atziluth there are assigned to the Ten Sephiroth ten forms of the Divine Name. Anyone who has read the Bible cannot fail to have observed that God is referred to under divers titles, as the Lord, as the Lord God, as the Father, and by several other appellations. Now these are not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the Name used we know the aspect of Divine force in question and the plane on which it is functioning.

6. In the world of Briah it is held that the mighty Archangels carry out the mandates of God and give them expression, and assigned to the Sephirothic Spheres on the Tree in this World are the names of these ten mighty spirits.

7. In Yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the Divine commands; and these also are assigned to their Sephirothic Spheres, thus enabling us to know their mode and level of function.

8. In Assiah, as we have already noted, certain natural centres of force are given similar correspondences.

Chapter XV; Kether, The First Sephirah
God-Name: Eheieh; Archangel: Metatron; Order of Angels: Holy living creatures. Chaioth ha Qadesh; Mundane Chakra: Rashith ha Gilgalim. Primum Mobile. First Swirlings.

Chapter XVI; Chokmah, The Second Sephirah
God-Name: Jehovah; Archangel: Ratziel; Order of Angels: Auphanim, wheels; Mundane Chakra: Mazloth, the Zodiac.

Chapter XVII; Binah, The Third Sephirah
God-Name: Jehovah Elohim; Archangel: Tzaphkiel; Order of Angels: Aralim, Thrones; Mundane Chakra: Shabbathai, Saturn.

Chapter XVIII; Chesed, The Fourth Sephirah
God-Name: El; Archangel: Tzadkiel; Order of Angels: Chasmalim, Brilliant Ones; Mundane Chakra: Tzedek, Jupiter.

Chapter XIX; Geburah, The Fifth Sephirah
God-Name: Elohim Gebor; Archangel: Khamael; Host of Angels: Seraphim, Fiery Serpents; Mundane Chakra: Madim, Mars.

Chapter XX; Tiphareth, The Sixth Sephirah
God-Name: Tetragrammaton Aloah Va Daath; Archangel: Raphael; Order of Angels: Malachim, Kings; Mundane Chakra: Shemesh, the Sun.

Chapter XXII; Netzach
God-Name: Jehovah Tzabaoth, The Lord of Hosts; Archangel: Haniel; Order of Angels: Elohim, Gods; Mundane Chakra: Nogah, Venus.

Chapter XXIII; Hod
God-Name: Elohim Tzabaoth, the God of Hosts; Archangel: Michael; Order of Angels: Beni Elohim, Sons of God; Mundane Chakra: Kokab, Mercury.

Chapter XXIV; Yesod
God-Name: Shaddai el Chai, the Almighty Living God; Archangel: Gabriel; Order of Angels: Kerubim, the Strong; Mundane Chakra: Levanah, the Moon.

Chapter XXV; Malkuth
God-Name: Adonai Malekh or Adonai ha Aretz; Archangel: Sandalphon; Choir of Angels: Ashim, Souls of Fire; Mundane Chakra: Cholem ha Yesodoth, Sphere of the Elements.

II

The Tarot and the Holy Qabalah

The next issue is the Holy Qabalah. This is a very simple subject, and presents no difficulties to the ordinary intelligent mind. There are ten numbers in the decimal system; and there is a genuine reason why there should be ten numbers, and only ten, in a numerical system which is not merely mathematical, but philosophical. It is necessary, at this point, to introduce the "Naples Arrangement". But first of all, one must understand the pictorial representation of the Universe given by the Holy Qabalah. (See diagram.) This picture represents the Tree of Life, which is a map of the Universe. One must begin, as a mathematician would, with the idea of Zero, Absolute Zero, which turns out on examination to mean any quantity that one may choose, but not, as the layman may at first suppose, Nothing, in the "absence-of-anything" vulgar sense of the word. (See "Berashith", Paris, 1902).

The Naples Arrangement

The Qabalists expanded this idea of Nothing, and got a second kind of Nothing which they called "Ain Soph"-"Without Limit". (This idea seems not unlike that of Space.) They then decided that in order to interpret this mere absence of any means of definition, it was necessary to postulate the Ain Soph Aur-"Limitless Light". By this they seem to have meant very much what the late Victorian men of science meant, or thought that they meant, by the Luminiferous Ether. (The Space-Time Continuum?) All this is evidently without form and void; these are abstract conditions, not positive ideas. The next step must be the idea of Position. One must formulate this thesis: If there is anything except Nothing, it must exist within this Boundless Light; within this Space; within this inconceivable Nothingness, which cannot exist as Nothing-ness, but has to be conceived of as a Nothingness composed of the annihilation of two imaginary opposites. Thus appears The Point, which has "neither parts nor magnitude, but only position". But position does not mean anything at all unless there is something else, some other position with which it can be compared. One has to describe it. The only way to do this is to have another Point, and that means that one must invent the number Two, making possible The Line. But this Line does not really mean very much, because there is yet no measure of length. The limit of knowledge at this stage is that there are two things, in order to be able to talk about them at all. But one cannot say that they are near each other, or that they are far apart; one can only say that they are distant. In order to discriminate between them at all, there must be a third thing. We must have another point. One must invent The Surface; one must in~7ent The Triangle. In doing this, incidentally, appears the whole of Plane Geometry. One can now say, "A is nearer to B than A is to C". But, so far, there is no subsiance in any of these ideas. In fact there are no ideas at all) except the idea of Distance and perhaps the idea of Between-ness, and of Angular Measurement; so that plane Geometry, which now exists in theory, is after all completely inchoate and incoherent.. There has been no approach at all to the conception of a really existing thing. No more has been done than to niake definitions, all in a purely ideal and imaginary world. Now then comes The Abyss. One cannot go any further into the ideal. The next step must be the Actual---at least, an approach to the Actual. There are three points, but there is no idea of where any one of them. is. A fourth point is essential, and this formulates the idea of matter. The Point, the Line, the Plane. The fourth point, unless it should happen to lie in the plane, gives The Solid.

If one wants to know the position of any point, one must define it by the use of three co-ordinate axes. It is so many feet from the North wall, and so many feet from the East wall, and so many feet from tbe floor. Thus there has been developed from Nothingness a Something which can be said to exist. One has arrived at the idea of Matter. But this existence is exceedingly tenuous, for the only property of any given point is its position in relation to certain other points; no change is possible; nothing can happen. One is therefore cotnpelled, in the analysis of known Reality, to postulate a fifth positive idea, which is that of Motion. This implies the idea of Time, for only through Motion, and in Time, can any event happen. Without this change and sequence, nothing can be the object of sense. (It is to be noticed that this No.5 is the number of the letter He' in the Hebrew alphabet. This is thE letter traditionally consecrated to the Great Mother. It is the womb in which the Great Father, who is represented by the letter Yod which is pictorially the representation of an ultimate Point, moves and begets active existence). There is now possible a concrete idea of the Point; and, at last it is a point which can be self-conscious, because it can have a Past, Present and Future. It is able to define itself in terms of the previous ideas. Here is the number Six, the centre of the system: self-conscious, capable of experience. At this stage it is convenient to turn away for a moment from the strictly Qabalistic symbolism. The doctrine of the next three numbers (to some m~nds at least) is not very clearly expressed. One must look to the Vedanta system for a more lucid interpretation of the numbers 7, 8 and 9 although they correspond very closely with the Qabalistic ideas. In the Hindu analysis of existence the Rishis (sages) postulate three qualities: Sat, the Essence of Being itself; Chit, Thought, or Intellection; and Ananda (usually translated Bliss), the pleasure experienced by Being in the course of events. This ecstasy is evidently the exciting cause of the mobility of existence. It explains the assumption of imperfection on the part of Perfection. The Absolute would be Nothing, would remain in the condition of Nothingness; therefore, in order to be conscious of its possibilities and to enjoy them, it must explore these possibilities. One may here insert a parallel statement of this doctrine from the document called The Book of the Great Auk to enable the student to consider the position from the standpoint of two different minds. "All elements must at one time have been separate.---That would be the case with great heat.---Now, when the atoms get to the Sun, we get that immense, extreme heat, and all the elements are themselves again. Imagine that each atom of each element possesses the memory of all his adventures in combination. By the way, that atom, fortified with memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. Therefore, by the lapse of time and by virtue of memory, a thing could become something more than itself; thus, a real development ispossible. One can then see a reason for any element deciding to go through this series of incarnations, because so, and only so, can he go; and he suffers the lapse of memory which he has during these incarnations, because he knows he will come through unchanged. "Therefore you can have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. This is also the only explanation of how a Being could create a world in which War, Evil, etc., exist. Evil is only an appearance, because (like "Good") it cannot affect the substance itself, but only multiply its combinations. This is something the same as Mystic Monotheism; but the objection to that theory is that God has to create things which are all parts ot himself, so that their interplay is false. If we presuppose many elements, their interplay is natural." These ideas of Being, Thought and Bliss constitute the minimum possible qualities which a Point must possess if it is to have a real sensible experience of itself. These correspond to the numbers 9, 8 and 7. The first idea of reality, as known by the mind, is therefore to conceive of the Point as built up of these previous nine successive developments from Zero. Here then at last is the number Ten. In other words, to describe Reality in the form of Knowledge, one must postulate these ten successive idea~s. In the Qabalah, they are called "Sephiroth", which means "Numbers". As will be seen later, each number has a significance of its own; each corresponds with all phenomena in such a way that their arrangement in the Tree of Life, as shown in the diagrams (pp.266, 268, 270), is a map of the Universe. These ten numbers are represented in the Tarot by the forty small cards.

http://translation.babylon.com/hebrew/to-english/
http://www.esotericarchives.com/agrippa/agripp2b.htm#chap13
http://www.archive.org/stream/henricicoragrip00unkngoog#page/n240/mode/2up
http://www.blueletterbible.org
http://www.sacred-texts.com/jud/zdm/