☩☩☩
The Key to the Holy Temple ☩☩☩
Sefer Yetzirah Magic
December 7, 2013
This eBook is periodically revised and updated. The date-stamp of this edition is shown at the top-right of the page. Click the following image to download the latest edition.
AstroQab Publishing 1998‒2012 First Electronic Edition 2012 First Published: 12th Dec. 2012 Author: Patrick Mulcahy Patrick MulcahyŠ2012 E-book Cover Art, Design & Production by Patrick Mulcahy Email: mallukh_ahi@yahoo.com Website: http://astroqab.co.nr/
pg. 1
Sefer Yetzirah Magic
December 7, 2013
Table of Contents
☩ THE KEY TO THE HOLY TEMPLE ☩ ......................................................... 6 Preface ...................................................................................................... 6 Introduction ........................................................................................... 12 Tree of Yetzirah ..................................................................................... 14 Twelve Boundaries ................................................................................ 25 Ten Sefirot .............................................................................................. 28 Seven Doubles ....................................................................................... 34 Three Mothers ........................................................................................ 37 The Holy Temple ................................................................................... 44 Restoring the Holy Temple................................................................... 58 Jacob & Israel ......................................................................................... 61 Sealing the Depths ................................................................................. 64 The Ritual of Sealing the Depths .......................................................... 70 Commentary ...................................................................................... 71 Invoking the Shekinah .......................................................................... 75 The Shekinah Invocation Ritual ........................................................... 79 Commentary ...................................................................................... 80 Air, Water, and Fire ............................................................................... 83 Fixed, Mutable, and Cardinal ........................................................... 89 Earth ....................................................................................................... 97 Fathers & Descendants.......................................................................... 99 A Tzawfone Working .......................................................................... 111 Commentary .................................................................................... 112 pg. 2
Sefer Yetzirah Magic
December 7, 2013
The Holy ShM ...................................................................................... 114 The Alef Principle ................................................................................ 138 The GLGL Wheel ................................................................................. 143 Verses 2:4-6 Decoded ...................................................................... 145 The LB Wheel ................................................................................... 161 The TLY Spiral ................................................................................. 167 The Book of Ezekiel ......................................................................... 170 Some Jacob’s Wheel Links .............................................................. 172 The Sefer Yetzirah ............................................................................... 173
Table of Figures Figure 1 : The Emanation of Da’at ............................................................. 9 Figure 2 : Two Versions of the Tree of Life ............................................. 15 Figure 3 : Tree of Yetzirah - Octahedron ................................................. 16 Figure 4 : The Twelve Diagonal Boundaries ........................................... 18 Figure 5 : Twelve Diagonal Boundaries .................................................. 26 Figure 6 : Three Horizontal Pathways ..................................................... 38 Figure 7 : ‚One on three; three on seven; seven on twelve‛ .................. 39 Figure 8 : The Tree of Yetzirah ................................................................. 43 Figure 9 : ‚Three on Seven‛ ...................................................................... 50 Figure 10 : The Double Letters & the Depths .......................................... 54 Figure 11 : ‚Seven on Twelve‛ ................................................................. 56 Figure 12 : The Tree of YHVH.................................................................. 66 Figure 13 : The Holy Temple Octahedron ............................................... 71 pg. 3
Sefer Yetzirah Magic
December 7, 2013
Figure 14 : Sealing the Depths .................................................................. 74 Figure 15 : Yud, Heh, and Vav ................................................................. 84 Figure 16 : The Holy Temple Octahedron ............................................... 91 Figure 17 : Garden, Wall, and Ceiling ..................................................... 93 Figure 18 : Abraham, Isaac, & Jacob/Israel............................................ 101 Figure 19 : Tree of Yetzirah - Six Seals ................................................... 102 Figure 20 : The Six Seals & the Twelve Descendants ........................... 104 Figure 21 : The Octahedron - Descendants ........................................... 108 Figure 22 : Tree of Yetzirah - Descendants ............................................ 109 Figure 23 : Jacob Surrounded by his Twelve Sons ............................... 110 Figure 24 : The Emanation of Shin (and Tav) ....................................... 116 Figure 25 : The Emanation of Maym (and Kaf) .................................... 117 Figure 26 : The Da'at Nexus ................................................................... 119 Figure 27 : The Alef ( )אPathway is Focused in Da’at........................... 121 Figure 28 : The Merging of Shin and Maym ......................................... 123 Figure 29 : ShM in the Twelve Pathways .............................................. 132 Figure 30 : ShM & the Sixfold Star ......................................................... 137 Figure 31 : The GLGL Wheel (called Jacob’s Wheel) ............................ 144 Figure 32 : The Basic Wheel Design ....................................................... 145 Figure 33 : Ordinal Numbers - Magical Arrangement ......................... 146 Figure 34 : The Hebrew Letter Correspondences ................................. 149 Figure 35 : The Hebrew Letter Correspondences (Eng.) ...................... 150 Figure 36 : The First Wheel - RLA (231) ................................................ 151 Figure 37 : ONG - Hebrew...................................................................... 153 Figure 38 : ONG - English....................................................................... 153 pg. 4
Sefer Yetzirah Magic
December 7, 2013
Figure 39 : The First Wheel Pathway Sequence .................................... 155 Figure 40 : The Second Wheel ................................................................ 157 Figure 41 : "Air that cannot be grasped"................................................ 158 Figure 42 : The Second Wheel Pathway Sequence ............................... 159 Figure 43 : The Key Mandala ................................................................. 161 Figure 44 : The GLGL Wheel - Tav ( )ת................................................... 162 Figure 45 : The Projection of Alef ........................................................... 163 Figure 46 : The Implanted Alef .............................................................. 163 Figure 47 : Key Wheel - Alef Shin .......................................................... 165
pg. 5
Sefer Yetzirah Magic
December 7, 2013
Sefer Yetzirah ☩ Magic ☩ THE KEY TO THE HOLY TEMPLE ☩
Preface
Here’s a question for you< What is the name of the tenth sefirah of the kabbalistic Tree of Life? If you answered ‘Malkut’ then you’re correct, but only in relation to the contemporary Tree diagram. The tenth sefirah of the ancient ‘Tree of Yetzirah’1 is called ‘depth of North’. Ten: He sealed ‘north’ and faced to the left, and sealed it with Heh, Vav, Yud. [From: Sefer Yetzirah, 1:13]
Is today’s Malkut equivalent to the ancient ‘depth of North’? This book will endeavour to help you answer that, and other perplexing questions concerning the kabbalistic Tree of Life.
The ‘Tree of Yetzirah’ is my label for the metaphysical structure outlined (and implied) in the text of the Sefer Yetzirah. 1
pg. 6
Sefer Yetzirah Magic
December 7, 2013
A significant point of difference between the Tree of Yetzirah and the modern kabbalistic Tree of Life is that the sefirot and pathways of the ancient Yetziratic Tree are etymologically (and therefore, archetypally) interconnected. Thatâ&#x20AC;&#x2122;s because, at its heart, the Sefer Yetzirah is a linguistic text. Conversely, while itâ&#x20AC;&#x2122;s true the sefirot and pathways of the modern Tree are geometrically (i.e. physically) linked together, they have no fundamental linguistic (or archetypal) interrelationship. Instead, the pathways and sefirot are generally viewed as two separate and essentially dissimilar components that are combined together to form the Tree of Life diagram.
One thing both Trees have in common is that in both cases their twenty-two pathways reflect the archetypal essence of the twenty-two letters of the Hebrew alphabet. And also, the sefirot of both Trees are numbered one to ten (albeit in differing arrangements). However, a key distinction between the two versions of the Tree diagram is that the ten sefirot of the Tree of Yetzirah, like its twenty-two pathways, are derived from the Hebrew alphabet. This was known by the author of the Zohar< He [the Creator] enfolded Himself in a covering of a supernal radiance of thought and created therefrom a world. He produced from the light of that supernal radiance mighty cedars of the upper world, and placed His chariot on twenty-two graven letters which were carved into ten utterances [sefirot] and infixed there. [Soncino Zohar. Vol I, Pg. 111. Bereshith, 29a.] [Bracketed blue text has been added by me.] pg. 7
Sefer Yetzirah Magic
December 7, 2013
The sefirot are called ‘utterances’ because they represent the spoken word of the Creator, and divine speech requires divine language. 2 For example: The second sefirah of the Tree of Yetzirah is called ‘Breath from Breath’. It’s an expression of the Hebrew mother letter Alef ()א. Similarly, the third sefirah ‘Water from Breath’ is an expression of the Hebrew mother letter Maym ()מ, and the fourth sefirah ‘Fire from Water’ is an expression of the Hebrew mother letter Shin ()ש. And the other sefirot are also expressions of Hebrew letters. My previous book—Formation of the Tree of Life—presents a detailed exploration of the nature and structure of the Tree of Yetzirah. Its main thesis is that the lower sefirot of the Tree are emanations of pathways located in the Tree’s higher branches. And similarly, it explains the manifestation of the higher sefirot as the projected influence of pathways in the Tree of the World above Yetzirah. To summarize: The three supernal sefirot—known as Keter, Hockmah, and Binah—are projections of the three mother letter pathways (Alef, Maym, and Shin) of the higher ‘Tree of Beriah’. 3 The three mother letter pathways of the Tree of Yetzirah are projections of the three supernal sefirot—Keter, Hockmah, and Binah—of the ‘Yetziratic’ Tree. The seven lower sefirot are projections of the seven supernal pathways (i.e. the seven double letter pathways) of the same Tree. The twelve simple letter pathways of the Tree of Yetzirah, like the path of Shin, are also emanations of the sefirah Binah.4
2
‚Ten utterances‛ is a reference to the ten sayings of the Elohim in Genesis, Chap.I.
Beriah (i.e. the ‘World of Creation’) overshadows Yetzirah (i.e. the ‘World of Formation’) from its own existential domain directly above the World of Yetzirah. 3
A vital link exists between Shin and the twelve boundaries of the octahedron. And similarly, a special esoteric connection exists between Maym and the six vertices. 4
pg. 8
Sefer Yetzirah Magic
December 7, 2013
A good example of the projection process is the manifestation of the sphere of Da’at ()ב. Da’at is an emanation of the pathway (Bayt, )בthat extends between Hockmah ( )מand Binah ()ש.5 The influence of the Bayt pathway descends, consolidates, and stabilizes to form the sphere of Da’at ()ב. Thus, the Hockmah-to-Binah pathway and Da’at share the same archetypal essence (i.e. Bayt, )בbut differ in the form that the Bayt archetype takes—that is, a ‘pathway’ versus a ‘sefirah’.
Figure 1 : The Emanation of Da’at
In most kabbalistic traditions, the sphere of Da’at is understood to be the ‘child’ of the sefirot Hockmah and Binah. 5
pg. 9
Sefer Yetzirah Magic
December 7, 2013
The pathways represent passive (or receptive), fluid, open-ended embodiments of the Hebrew letter archetypes. They are home to the various hierarchies of angels whose task it is to transmit and give form to the divine influx. They generate forms from their own substance that reflect the play of Shin and Maym within their own domains. The sefirot represent relatively fixed, delimited, stable, but active expressions of the Hebrew letter archetypes. They anchor the Consciousness principle within the various planes of the Creation. They focus the Consciousness principle into the pathways (wherein the changing physical universe is subjectively experienced). The golden rule is: Sefirot are emanations of higher pathways; Pathways are emanations of higher sefirot. The pathway-sefirah relationship that exists within the Tree of Yetzirah is unique and adds another level of meaning to the basic structure of the kabbalistic Tree of Life.
Since the 2007 writing of my book ‘Formation of the Tree of Life’ a few of my original thoughts concerning the nature and structure of the Tree of Yetzirah have changed. The changes in my understanding are not so fundamental however, as to render obsolete my previous book, but they are quite significant. The main gist of my new perception involves the realization that what we now call the ‘non-sefirah’ Da’at is actually counted as one of the ten sefirot of the original Tree of Yetzirah. It’s given there the name ‘depth of Above’. And I now realize that the extra ‘non-sefirotic’ component of the Tree of Yetzirah—the ‘Holy Temple’—is what is now referred to as the sefirah ‘Tifaret’. pg. 10
Sefer Yetzirah Magic
December 7, 2013
Even though the Holy Temple is a very important component of the Tree of Yetzirah, the Sefer Yetzirah does not number it as sefirah. It excludes it for symbolic reasons and because itâ&#x20AC;&#x2122;s concealed within (i.e. at the centre of) the Octahedron. This is explained below.
pg. 11
Sefer Yetzirah Magic
December 7, 2013
Introduction
It’s speculated, though not established for certain, that the Sefer Yetzirah (‘Book of Formation’) was written sometime around the 2nd century CE—that is, soon after the razing of the second Temple in Jerusalem in 70 CE.6 The synchronicity of these two events is significant because I believe the Sefer Yetzirah was produced partly in response to a spiritual crisis engendered by the Temple’s destruction. Clearly the book was composed by Jewish metaphysicians intent on transmitting a system of knowledge that would assist with the spiritual healing of future generations. But the book was written in coded form and the decryption key was lost. The Holy Temple in Jerusalem was the venerated symbol of God’s holy covenant with His people. It was literally perceived as the ‘House of God’—the sacred place wherein dwelled the divine Presence, the Shekinah. And from that holy place the Shekinah was able to spiritually support the Jewish community. The destruction of the second Temple in 70 CE was therefore perceived by the people as ostensibly removing the divine Presence from their midst, and appeared to break an important spiritual link. It effectively placed the Jewish people in spiritual exile, and psychologically alienated them from their God. But the Jewish occultists of the time (the spiritual elders of Judaism) knew that the Holy Temple in Jerusalem was merely the mundane
Some kabbalists believe the book was written much earlier and claim its author was the biblical patriarch Abraham. 6
pg. 12
Sefer Yetzirah Magic
December 7, 2013
physical expression of an even greater metaphysical Temple destined to be built within human consciousness. So they composed the Sefer Yetzirah as an instruction manual for building the ‘third Temple’—the sacred inner ‘Temple of YHVH’. Up and Down. East and West. North and South. And the Holy Temple precisely in the center and it supports them all. [From: Sefer Yetzirah, 4:4]
The key to deciphering the Sefer Yetzirah’s coded instructions was lost, and the numerous revisions of the ancient document have led to the corruption of the original text. But this e-book, Sefer Yetzirah Magic, aims to re-forge that original key, and it’s hoped that with it you’ll be able to rebuild the Holy Temple within your psyche and thereby establish a more conscious connection with the Creator of All.
pg. 13
Sefer Yetzirah Magic
December 7, 2013
Tree of Yetzirah
The Sefer Yetzirah details a structure that resembles the Tree of Life diagram of the modern day Kabbalah. But because the Sefer Yetzirah’s metaphysical system predates all current traditions of Kabbalah by at least a thousand years, it’s no surprise that its Tree blueprint is a little different to the modern kabbalistic Tree of Life. It’s clear that current versions of the Tree diagram represent the development (over hundreds of years) of original ideas contained in the Sefer Yetzirah. But it’s also apparent that most contemporary Tree designs have strayed considerably from the source in certain important respects.
If you’re familiar with the modern Tree of Life diagram then you may need to let go of some basic assumptions and expectations regarding the shape of the original ‘Tree of Yetzirah’. But you’ll definitely notice the similarities that exist between the ancient Tree and its modern day counterparts. Both the modern Tree of Life and the Tree of Yetzirah have ten sefirot, although their numbering systems differ.7 And both Tree diagrams incorporate twenty-two pathways between the ten sefirot. Also, they both include an additional eleventh sphere. But that’s where their structural similarities end.
The Sefer Yetzirah numbers the sefirot as opposing complementary pairs. The sefirot of the modern Tree are numbered hierarchically from highest to lowest. 7
pg. 14
Sefer Yetzirah Magic
December 7, 2013
Figure 2 : Two Versions of the Tree of Life
Like the modern Tree of Life, the Tree of Yetzirah can easily be drawn in two dimensions. But unlike the conventional Tree, the essential form of the Tree of Yetzirah is three dimensional. This is made abundantly clear by instructions given in the text of the Sefer Yetzirah.8
8
See especially: Sefer Yetzirah, 5:2. pg. 15
Sefer Yetzirah Magic
December 7, 2013
The six lowest sefirot of the Yetziratic Tree are presented as the six vertices (i.e. corners) of an octahedron. Twelve pathways (called â&#x20AC;&#x2DC;boundariesâ&#x20AC;&#x2122;) extend between the six sefirot and form the twelve edges of the octahedron.
Figure 3 : Tree of Yetzirah - Octahedron
pg. 16
Sefer Yetzirah Magic
December 7, 2013
Strangely, many commentators ignore (or are unaware of) the Sefer Yetzirah’s actual design blueprint for the Tree of Life. Instead, they promote a numerologically based approach to the positioning of the twenty-two pathways. But one only needs to read the Sefer Yetzirah’s description of the twelve edges (or ‚diagonal boundaries‛9 as they are called in the text) to know that the numerological approach is untenable. Unfortunately, many people automatically assume that the phrase ‚diagonal boundaries‛ refers to the twelve sloping pathways of the
modern
Tree
diagram.
But
the
Sefer
Yetzirah’s
design
specifications directly contradict that idea. The twelve sloping pathways of all standard versions of the Tree of Life diagram are separated and scattered over the entire body of the Tree’s structure. However, the Sefer Yetzirah clearly indicates (in verse 5:2) that the twelve boundaries compose the twelve edges of a single three-dimensional homogenous form—namely, an octahedron. And the text also suggests (in verse 6:5) that those twelve boundaries are located within the lower section of the Tree diagram.
In the image below, the twelve simple letter pathways are coloured red. The Sefer Yetzirah positions them in relation to six directional ‘depths’. The six depths are named: ‘Above’, ‘Below’, ‘East’, ‘West’, ‘North’, and ‘South’.10
The original Hebrew phrase is ‘’גבולי אלכסון, ‘g’vulei alakson’. This term technically refers to the side of a triangle. See: ‘An Introduction to the Sefer Yetzirah’, by Christopher P. Benton. Published in: The Maqom Journal for Studies in Rabbinic Literature, Vol VII, Winter 2004. The twelve ‘diagonal boundaries’ define the sides of eight equilateral triangles that together form an octahedron. 9
Note that many ancient and modern commentators assign the depth of East to Tifaret, and the depth of West to Yesod (as per the Hermetic Tree diagram below). 10
pg. 17
Sefer Yetzirah Magic
December 7, 2013
The twelve sloping pathways of the modern Hermetic Tree of Life obviously bear no relation to the six spatial directions, and instead are spread out amongst all the ten sefirot. This is also true of other wellknown versions of the Tree diagram. Therefore, it’s clear that the twelve sloping pathways do not conform to the Sefer Yetzirah’s design specifications for the twelve simple letter ‚diagonal boundaries‛.
Figure 4 : The Twelve Diagonal Boundaries
Verse 6:5 of the Sefer Yetzirah gives us the basic structural elements of the Tree of Yetzirah.
pg. 18
Sefer Yetzirah Magic
December 7, 2013
Three: Each one stands alone. One acts as advocate, one acts as accuser, and one decides between them. Seven: Three opposite three, and one is the rule deciding between them. Twelve stand in war: Three love, three hate, three give life, and three kill. Three love: the heart and the ears. Three hate: the liver, the gall, and the tongue. Three give life: the two nostrils and the spleen. Three kill: the two orifices and the mouth. And God faithful King rules over them all from His holy habitation until eternity of eternities. One on three. Three on seven. Seven on twelve. And all are bound, one to another. [Sefer Yetzirah, 6:5]
pg. 19
Sefer Yetzirah Magic
December 7, 2013
The Tree has a basic fourfold hierarchical structure. The main body of the Tree is crowned by a single component that’s higher than all the others. Below it are grouped three components. Clustered below them is a group of seven components. These seven sit upon a group of twelve components. As verse 6:5 states< One on three. Three on seven. Seven on twelve. And all are bound, one to another.
Verse 6:5 is ingenious in the way that it reveals and at the same time conceals the deepest mysteries of the Sefer Yetzirah. Without the lost key though it’s quite difficult to decipher exactly what design elements this verse is referring to. But with the restored key we can now decode the information contained in this very cryptic verse. Three: Each one stands alone. One acts as advocate, one acts as accuser, and one decides between them. This extract from verse 6:5 refers to the three Mother letters, and the three supernal sefirot of the Tree of Yetzirah: ‘Breath from Breath’, ‘Water from Breath’, and ‘Fire from Water’.11 These three correspond with the three highest sefirot of the modern Tree of Life: ‘Keter’, ‘Hockmah’, and ‘Binah’.
The three sefirot are described in verse 1:10-12 of the Sefer Yetzirah. (See the Appendix.) 11
pg. 20
Sefer Yetzirah Magic
December 7, 2013
Seven: Three opposite three, and one is the rule deciding between them. The next section refers to the seven double letters and the six directional depths (i.e. lower sefirot) of the Tree of Yetzirah: ‘Above’, ‘Below’, ‘East’, ‘West’, ‘North’, and ‘South’. Naturally, Above is opposite Below, East is opposite West, and North is opposite South. In other words: ‚three opposite three‛. These six correspond with the modern sefirot of the Tree of Life known as: ‘Da’at’, ‘Yesod’, ‘Hesed’, ‘Hod’, ‘Netzah’, and ‘Geburah’. The mysterious seventh component is described as ‚the rule deciding between them‛. It corresponds with the sefirah of the modern Tree of Life commonly known as Tifaret. But the Sefer Yetzirah does not refer to the additional sphere as Tifaret, and does not number it as a sefirah. Instead it refers to Tifaret as the ‘Holy Temple’ ()היכל הקודש.12 Seven Doubles: כפרת- בגד Up and Down. East and West. North and South. And the Holy Temple precisely in the center and it supports them all. [Sefer Yetzirah, 4:4]
The Sefer Yetzirah refers to Tifaret as the Holy Temple to highlight its divine function in relation to the six lower sefirot. The six lower sefirot
Aryeh Kaplan translated this phrase as ‘Holy Palace’, but the Hebrew word Haykal (HYKL, ‘palace’) more often means ‘temple’, and usually refers to the Holy Temple in Jerusalem. See: Strong: #01965. 12
pg. 21
Sefer Yetzirah Magic
December 7, 2013
represent ‘pillars’ that establish the six extremities of the ‘World’—i.e. the ‘World’ octahedron. From the centre Tifaret illuminates the octahedron with the light of consciousness, and gives expression to the Holy Name (i.e. ShM, )שם. This will be explained below.
A reading of verse 1:14 makes it clear that the Sefer Yetzirah does not count the Holy Temple amongst the ten sefirot of the Tree. These are the ten sefirot beli mah:13 The Breath of the Living God, Breath from Breath, Water from Breath, Fire from Water, Up, Down, East, West, North, South. [Sefer Yetzirah, 1:14]
As you can see, the Holy Temple is not included in the above list of ten sefirot. But even so, it’s still considered to be an essential and very important component of the Tree of Yetzirah.
The ambiguous Hebrew phrase ‘beli mah’ ( )בלי מהliterally translates as ‘without what?’ and is usually interpreted to mean ‘nothingness’. (See below for my translation of the term.) 13
pg. 22
Sefer Yetzirah Magic
December 7, 2013
Another significant distinction that exists between the Tree of Yetzirah and the contemporary Tree of Life involves the sphere of Da’at. Da’at is not counted as a sefirah in the modern Tree diagram, but is numbered as one of the ten sefirot of the ancient Tree of Yetzirah. The Sefer Yetzirah calls Da’at the ‘depth of Above’, and also refers to it as a ‘singular covenant’ (or ‘covenant of unity’). Ten sefirot beli mah. In the number of ten fingers. Five opposite five with a singular covenant precisely in the middle. In the circumcision of the tongue, and in the circumcision of the member. [Sefer Yetzirah, 1:3]
The term ‚singular covenant‛14 ( )ברית יחידis used to describe Da’at’s special role as unifier of the ten sefirot (i.e. ‘depths’) of the Tree of Yetzirah. The phrase ‚five opposite five‛ refers to the five pairs of opposing depths as listed in verse 1:5. (See below.) Da’at is positioned in the midst (i.e. ‚precisely in the middle‛) of the ten sefirot of the Tree of Yetzirah. 15 The statement ‚five opposite five with a singular covenant precisely in the middle‛ suggests a symbolic association between Da’at (as the ‘singular covenant’) and Tifaret (as ‘the Holy Temple’). Their close association is implied by the similar statement ‚three opposite three
This is Aryeh Kaplan’s translation, but other alternatives include ‚covenant of the Unique One‛ and ‚covenant of unity‛. See: Sefer Yesira. A. Peter Hayman. Mohr Siebeck, 2004. Pg. 67. 14
That is, Da’at is positioned at the centre of the middle column of the Tree of Yetzirah—halfway between Ain Sof and Yesod. 15
pg. 23
Sefer Yetzirah Magic
December 7, 2013
and one is the rule deciding between them‛16. This phrase refers to the pivotal function of Tifaret in relation to the six directional sefirot. And note that it’s also said of Tifaret: ‚And the Holy Palace precisely in the center‛17—that is, in the centre of the group of six lower sefirot (‚three opposite three‛).
Da’at is identified as a singular covenant after the Holy Temple has been built. When Da’at becomes established (in human consciousness) as the apex of the Holy Temple octahedron it forms a link between the six lower sefirot and the four higher sefirot. Da’at as a ‘singular covenant’ symbolizes the union of macrocosm and microcosm—God and Humanity. In other words, Da’at facilitates the unification of the ten sefirot.
The Holy Temple in Jerusalem symbolized a covenant of union between the Jewish people and the divine Creator, but when it was physically destroyed by the Romans in 70 CE the covenant was thought to be broken. So, to mirror that reality, the Sefer Yetzirah excludes the Holy Temple (i.e. Tifaret) from the ten sefirot of the Tree of Yetzirah. But importantly, it does include coded instructions on how to rebuild the Temple, and consequently activate Da’at as a covenant of union between God and Humanity.
16
Sefer Yetzirah, 6:5.
17
Sefer Yetzirah, 4:4. pg. 24
Sefer Yetzirah Magic
December 7, 2013
Twelve Boundaries
The Sefer Yetzirah describes the twelve boundaries as connecting lines that extend between the six lower sefirot of the Tree of Yetzirah. This is clearly stated in verse 5:2.
Twelve Simples:
הוז חטי לנס עצק. Their foundation is the twelve diagonal boundaries: The east upper boundary; The east northern boundary; The east lower boundary; The south upper boundary; The south eastern boundary; The south lower boundary; The west upper boundary; The west southern boundary; The west lower boundary; The north upper boundary; The north western boundary; The north lower boundary. They extend continually until eternity of eternities, And it is they that are the boundaries of the World. [Sefer Yetzirah, 5:2]
pg. 25
Sefer Yetzirah Magic
December 7, 2013
Because the twelve boundaries extend between the six lower ‘directional’ sefirot, they must be located together in the lower part of the Tree (as previously explained). It’s obvious from verse 5:2 that the twelve diagonal boundaries are not separated and scattered amongst all the ten sefirot of the Tree diagram. But that’s how many students of the Kabbalah assume they are placed.
Figure 5 : Twelve Diagonal Boundaries
It’s geometrically impossible, for example, for the twelve diagonal pathways of the GRA version of the Tree diagram (above left) to conform to the boundary placement instructions of verse 5:2. However, the Tree of Yetzirah (above right) conforms perfectly to the Sefer Yetzirah’s design specifications. pg. 26
Sefer Yetzirah Magic
December 7, 2013
The three dimensional figure that naturally results from the instructions of verse 5:2 is an octahedron. Some commentators derive a cube, but it’s more logical to associate the six directional sefirot (or ‘depths’) with the six vertices of an octahedron (unless the cube concept is developed outside the natural structure of the Tree of Life). If you try to picture the six lower sefirot as the six square sides of a cube you’ll find it very difficult. But it’s easy to see the sefirot as six vertices with twelve edges extending between them to form an octahedron.
The octahedron incorporates the entire lower portion of the Tree of Yetzirah, and provides us with a magical tool we can use to heal the rift that unfortunately exists within human consciousness. The rift effectively separates Humanity and the divine Creator. But it only exists as a hiatus in human awareness. Human-beings tend to be oblivious of the existence/reality of the divine Creator. But thankfully the rift doesn’t represent the complete separation of Humanity from the Divine. That would be impossible.
pg. 27
Sefer Yetzirah Magic
December 7, 2013
Ten Sefirot
Seven Doubles: כ פ ר ת- ב ג ד. Seven and not six. Seven and not eight. Examine with them and probe with them. Make [each] thing stand on its essence, and make the Creator sit on His base. [Sefer Yetzirah, 4:5]
Six of the seven double letters are associated with the six vertices of the octahedron. But the Sefer Yetzirah reminds us in verse 4:5 that there are seven, not six, double letters, so we must associate one of them with the central point of the octahedron. And it also advises us not to be tempted to add an eighth double letter, meaning, do not add another double letter sefirah (i.e. Malkut) to the bottom of the Tree diagram. It makes a similar statement regarding the ten sefirot in general. Ten sefirot beli mah. Ten and not nine. Ten and not eleven. Understand with wisdom; Be wise with understanding. Examine with them and probe from them.
pg. 28
Sefer Yetzirah Magic
December 7, 2013
Make [each] thing stand on its essence, and make the Creator sit on His base. [Sefer Yetzirah, 1:4]
The Hebrew word ‘mawkone’ (מכון, MKVN)18 translated here as ‘base’, is a reference to the sefirah Da’at, called ‘depth of Above’. Mawkone means ‘foundation’ and is often understood in the Hebrew Bible to refer to the site of God’s temple. And just as the sefirah Yesod (יסוד, YSVD, also meaning ‘foundation’) represents the foundation of human consciousness, Mawkone identifies Da’at as the foundation of divine Consciousness.
‚Ten and not nine‛ in verse 1:4 refers to the temptation to exclude the first sefirah—Ain Sof19, called the Holy Breath—from the sefirot, thereby deriving nine sefirot instead of ten. ‚Ten and not eleven‛ warns against adding Malkut to the bottom of the Tree because that would make eleven sefirot.
The ten sefirot of the Sefer Yetzirah are also called ‘depths’.
18
See verses1:4 and 4:5.
19
Ain Sof ( )אין סוףtranslates literally as ‘no end’. It represents the infinite unknown. pg. 29
Sefer Yetzirah Magic
December 7, 2013
Ten Sefirot beli mah: Their measure is ten which have ain sof.20 A depth of Beginning, A depth of End, A depth of Good, A depth of Evil, A depth of Above, A depth of Below, A depth of East, A depth of West, A depth of North, A depth of South. The singular Master, God Faithful King, dominates over them all from His holy dwelling until eternity of eternities. [Sefer Yetzirah, 1:5]
Verse 1:5 lists the ten depths in two groups, and as opposing pairs. Obviously Malkut is not included, but many people still make the mistake of adding Malkut as a sefirah. And then they compound the error by assigning a ‘depth’ to it (usually ‘depth of End’ or ‘depth of Evil’). This not only disrupts the original depth hierarchy, but completely disrupts the Sefer Yetzirah’s system of ten sefirot.
20
See the note above. pg. 30
Sefer Yetzirah Magic
December 7, 2013
The ten sefirot are clearly delineated in the text of the Sefer Yetzirah. There are four sefirot located at the top of the Tree diagram, and below them are six ‘directional’ sefirot that produce the octahedron. There is also an extra component of the Tree, that’s not called a sefirah, but is referred to as the Holy Temple.
Malkut is not one of the four highest depths, and nor is it one of the six lower ‘directional’ depths. Therefore it cannot be the ‘depth of Evil’, or any of the ten depths. The depths, as aforesaid, are presented in two groups—a higher group of four and a lower group of six—and as a series of opposing principles. Ten sefirot beli mah: Their measure is ten which have no end. A depth of Beginning, [Ain Sof – Holy Breath] A depth of End, [Keter – Breath from Breath] A depth of Good, [Hockmah – Water from Breath] A depth of Evil, [Binah – Fire from Water] A depth of Above, [Da’at] A depth of Below, [Yesod] A depth of East, [Hesed] A depth of West, [Hod] A depth of North, [Netzah] A depth of South. [Geburah] In fact, the first three lines of this verse cryptically instruct us to exclude Malkut, and include Ain Sof. ‚Beli mah‛ ( )בלי מהtranslates to ‘without Mah’, where the Hebrew word Mah ( )מהin ancient Kabbalistic tradition, is associated with the sefirah Malkut.
pg. 31
Sefer Yetzirah Magic
December 7, 2013
"That extremity of heaven is called Mi, but there is another lower extremity which is called Mah (What?)... Of a surety the veiled One, the most high, the sum of all existence will heal thee and uphold thee—Mi, the extremity of heaven above, Mah, as far as the extremity of heaven below. And this is the inheritance of Jacob, he being the "bolt that passes from extremity to extremity" (Exod. XXVI, 28), that is, from the higher, identical with Mi, to the lower, identical with Mah, as he occupies a position in the middle." [From: Soncino Zohar, Prologue 1b.]
The Hebrew word 'Mi' ()מי21 signifies Binah (and the first Heh of YHVH). 'Mah' ()מה22 represents Malkut (and the second Heh of YHVH). 'Jacob' (the Vav of YHVH) is the 'bolt'23 that extends between the first Heh and the second Heh of YHVH.
The third line of Sefer Yetzirah verse 1:5 actually reads ‚which have Ain Sof‛, because ‘no end’ is the English translation of the original Hebrew ‘Ain Sof’ ()אין סוף. Therefore, a more appropriate translation of the first three lines of verse 1:5 is< Ten sefirot without Mah [Malkut]: Their measure is ten which includes Ain Sof. Ain Sof is called ‘depth of Beginning’ because it has ‘no end’.
21
Meaning: ‘Who?’
22
Meaning: ‘What?’
23
Note that the Hebrew word Vav ( )ווmeans ‘nail’ (or ‘bolt’). pg. 32
Sefer Yetzirah Magic
December 7, 2013
The Holy Temple is a sacred place that contains, preserves, and reflects the Light of the Creator. It is there that He has chosen to especially abide—concealed in the midst of the octahedron, close to His creation, in His Holy Temple, or Tifaret. But the Holy Temple remains devoid of the divine Presence—that is, until we build the Holy Temple octahedron, and activate the ‘singular covenant’ in Da’at. Verse 1:5 continues< The singular Master, God Faithful King, dominates over them all from His holy dwelling until eternity of eternities. The ‘holy dwelling’ (of verse 1:5) is the Holy Temple octahedron. It’s the place of the ‘singular Master’, the ‘singular covenant’ (of verse 1:3), and the ‘One ShM’ (of verses 2:5 and 2:6). The foundation of the Holy Temple is the sefirah Mawkone (Da’at), called ‘depth of Above’. It’s associated with the first Hebrew double letter, Bayt ()ב. Bayt means ‘house’, as in the ‘House of God’, or Holy Temple.
Another important reason why Malkut is not included as a component of the Tree of Yetzirah is because it embodies the lowest kabbalistic world of Assiah (i.e. ‘Making’). The Tree of Yetzirah specifically delineates the world of Yetzirah (i.e. ‘Formation’). That’s why the six ‘seals’ of Yetzirah only include the first three letters—Y, H, V—of the divine Name YHVH. They necessarily exclude the final Heh because it represents Assiah and the sefirah Malkut, and therefore doesn’t belong in the world of Yetzirah. The final Heh is only appended to the six YHV seal formulas when magical forces are required to flow down from the world of Yetzirah into the world of Assiah. pg. 33
Sefer Yetzirah Magic
December 7, 2013
Seven Doubles
There’s much speculation among kabbalists as to the Sefer Yetzirah’s original assignment of the seven astrological planets to the seven Hebrew double letters. The oldest surviving manuscripts of the text present conflicting data presumably caused by scribal error and/or deliberate obfuscation. My own solution to this conundrum is based on the fact that the Sefer Yetzirah likes to organize its Tree of Life components in alphabetical order. For example, the Sefer Yetzirah presents the three mother letter sefirot in their natural alphabetical order—Alef, Maym, Shin—and it associates the twelve zodiacal signs with the twelve simple letters in their natural alphabetical order. Therefore, it’s likely that the seven double letters will be associated with the seven planets in alphabetical order. There’s universal agreement in all versions of the Sefer Yetzirah that the alphabetical order of the twelve simple letters parallels the natural heavenly order of the twelve zodiacal constellations (as observed by astrologers for thousands of years). But what is the ‘natural order’ of the seven astrological planets? It’s my belief that, in the Sefer Yetzirah, the planets are ordered according to their cyclical movement as observed by the ancient astrologers who wrote the original text. The orbital periods of the planets (as viewed from Earth) are as follows<
pg. 34
Sefer Yetzirah Magic
December 7, 2013
Planet
Period (yrs)
Letter
Saturn
29.46
Bayt ()ב
Jupiter
11.86
Gimel ()ג
Mars
1.881
Dalet ()ד
Sun
1
Kaf ()כ
Venus
0.615
Peh ()פ
Mercury
0.241
Raysh ()ר
Moon
0.0748
Tav ()ת
In this scheme, planetary seniority is based on the length of a planet’s cycle. So for example, Saturn is viewed as chief among the seven planets because its orbital period (29.46 years) is the greatest. Therefore, Saturn is assigned the first Hebrew double letter (i.e. Bayt). But modern Hermetic kabbalists tend to reject these correspondences, even though they feature in many versions of the Sefer Yetzirah—and strangely, even though the sefirot of the modern Hermetic Tree of Life are recognized as following exactly the same orbital sequence of planets. 3. Binah (Saturn, )ב 4. Hesed (Jupiter, )ג 5. Geburah (Mars, )ד 6. Tifaret (Sun, )כ 7. Netzah (Venus, )פ 8. Hod (Mercury, )ר 9. Yesod (Moon, )ת
pg. 35
Sefer Yetzirah Magic
December 7, 2013
The seven lowest sefirot of the Tree of Yetzirah also follow this planetary sequence except that Saturn is assigned to Da’at.24 The most widely accepted planetary assignments in modern Hermetic Kabbalah (or Qabalah) are those that were introduced by the original Order of the Golden Dawn. Those atypical correspondences may be appropriate for the Golden Dawn system of magic, but have no relevance in the original magical system of the Sefer Yetzirah.
In the Tree of Yetzirah, Binah is assigned the third Hebrew mother letter ‘Shin’, and the planet Pluto (or ‘divine Fire’). 24
pg. 36
Sefer Yetzirah Magic
December 7, 2013
Three Mothers
Another common misapprehension regarding the design of the Tree of Yetzirah is the mistaken belief that the three Hebrew mother letters are associated with the three horizontal pathways of the Tree diagram. This assumption results from a superficial reading of the Sefer Yetzirah. It’s true that there is a numerical association between the three groups of Hebrew letters and the three groups of Tree pathways—horizontal, vertical, and diagonal. And it’s very tempting to associate the two together based purely on that numerological coincidence. But the text of the Sefer Yetzirah does not support or describe that arrangement.
As previously mentioned, verse 6:5 of the Sefer Yetzirah defines the structure of the Tree of Life as a hierarchy of components arranged in four overlapping groups of 1, 3, 7, and 12. One on three. Three on seven. Seven on twelve. And all are bound, one to another. [From: Sefer Yetzirah, 6:5]
We know from verse 5:2 that the Sefer Yetzirah organises the lowest group of twelve simple Hebrew letters as boundaries (or edges) extending between the six vertices of an octahedron. The edges of the octahedron include two of the three horizontal pathways of the Tree of pg. 37
Sefer Yetzirah Magic
December 7, 2013
Life diagram. So based on this observation alone we can deduce that the three Hebrew mother letters cannot be associated with the three horizontal pathways. The following diagram illustrates this point.
Figure 6 : Three Horizontal Pathways
The phrase â&#x20AC;&#x161;seven on twelveâ&#x20AC;&#x203A; refers to the six vertices that anchor the twelve edges of the octahedron (plus its centre pointâ&#x20AC;&#x201D;the Holy Temple). And the phrase also refers to the seven Hebrew double letter pathways that are clustered together above the twelve edges of the octahedron.
pg. 38
Sefer Yetzirah Magic
December 7, 2013
‚Three on seven‛ refers to the three Hebrew mother letter sefirot that sit upon the seven double letter pathways at the top of the Tree diagram. The phrase ‚one on three‛ refers to the single sefirah called the Holy Breath (i.e. Ain Sof) that crowns the Tree of Yetzirah. It’s nested upon the three mother letter sefirot.
Figure 7 : “One on three; three on seven; seven on twelve”
[See below for further explanation of the above diagram.] pg. 39
Sefer Yetzirah Magic
December 7, 2013
As you continue to study the Sefer Yetzirah you’ll realize that its arrangement of sefirot and pathways is based on deep metaphysical principles, not on a mundane numerological coincidence.
Another common misunderstanding related to the issue of the three mother letters and the three horizontal pathways derives from the apparent ambiguity of verse 6:2.
Three Mothers: Alef, Maym, Shin. Air, water, and fire. Fire is above, water is below, and air of Breath is the rule that decides between them. And a sign of this thing is that fire supports water. Maym hums, Shin hisses, and Alef is the Breath of air that decides between them. [Sefer Yetzirah, 6:2]
The simple solution to this ambiguity is that Alef, Maym, and Shin do not represent the mundane elements: air, water, and fire. Instead, the three mothers signify divine Elements (or Principles) that are the spiritual source of elemental air, water, and fire. The three mothers produce the mundane elements air, water, and fire when their influence enters the ‘World’ ()עולם. pg. 40
Sefer Yetzirah Magic
December 7, 2013
As it’s written in Sefer Yetzirah 3:4< Three Mothers: Alef, Maym, Shin. In the World25 are air, water, fire. Heaven was created from fire. Earth was created from water. And air from Breath decides between them. [Sefer Yetzirah, 3:4]
And in verse 3:2 it is written... Three Mothers: Alef, Maym, Shin. A great, mystical secret covered and sealed with six rings. And from them emanated air, water and fire. And from them are born Fathers, and from the Fathers, descendants. [Sefer Yetzirah, 3:2]
And again in verse 6:1< These are the three Mothers: Alef, Maym, Shin. And from them emanated three Fathers. And they are air, water, and fire. And from the Fathers, descendants. Three Fathers and their descendants. [From: Sefer Yetzirah, 6:1]
‘World’ (עולם, Olahm) is the Sefer Yetzirah’s technical name for the octahedron of the ‘human microcosm’. It’s the octahedron we’re primarily studying in this book. There are two other octahedrons called ‘Year’ (שנה, Shanah) and ‘Soul’ (נפש, Nefesh). 25
pg. 41
Sefer Yetzirah Magic
December 7, 2013
The three esoteric mother letter principles are defined and named in verses 1:10-12. These three verses describe the divine Air element as ‘Breath from Breath’ ( ;)רוח מרוחthe divine Water element as ‘Water from Breath’ ( ;)מים מרוחand the divine Fire element as ‘Fire from Water’ ()אש ממים. They are technical terms intentionally used to differentiate Alef, Maym, and Shin from their mundane counterparts: air, water, and fire.
The three ‘fathers’ and the three mundane elements air, water, and fire, are represented by the three Hebrew simple letters: Vav ()ו, Heh ()ה, and Yud (—)יnot Alef ()א, Maym ()מ, and Shin ()ש. The three letters YHV compose the six formulae that seal the six vertices of the octahedron. In other words, these three Hebrew letters symbolise elemental forces operating within the lower portion of the Tree of Yetzirah. Vav, Heh, and Yud are specifically identified by the Sefer Yetzirah as being simple Hebrew letters26 in order to draw attention to the fact that they have an affinity with the twelve simple letter ‘boundaries’ that are the edges of the octahedron. So when the Sefer Yetzirah states in verse 6:2 ‚Fire is above, water is below, and air of Breath is the rule that decides between them‛ it’s describing the three Hebrew simple letters Heh, Yud, and Vav. And more specifically, it’s referring to the arrangement of the simple letter pathways into their three groups: Cardinal (above), Mutable (below), and Fixed (in between). This will be discussed further, when we examine the nature of the twelve ‘descendants’. (See below.)
26
‚He chose three letters from among the Simples‛. See verse 1:13. pg. 42
Sefer Yetzirah Magic
December 7, 2013
Figure 8 : The Tree of Yetzirah
The Alef, Maym, and Shin sefirot and pathways are arranged according to the hierarchical order in which they are presented in the Sefer Yetzirah: Alef first, then Maym, followed by Shin. This is also their sequence in the natural order of the Hebrew alphabet.
pg. 43
Sefer Yetzirah Magic
December 7, 2013
The Holy Temple
The unconscious state of the sefirah Da’at (i.e. the ‘singular covenant’) in the human psyche (i.e. in the octahedron) means that the Holy Temple (i.e. Tifaret) remains ‘darkened’ due to the absence of the divine Light (i.e. the ‘Shekinah’) of the Creator. The Sefer Yetzirah symbolically links this unfortunate condition with the destruction of the Holy Temple in Jerusalem in 70 CE. Da’at as the ‘singular covenant’ (or ‘covenant of unity’) represents an ‘agreement’ we have with the Creator to assist in the fulfilment of His divine Plan on Earth. But while the pathway between Tifaret (the ‘Holy Temple’) and Da’at (the ‘singular covenant’) remains closed to us we remain unconscious of the role we are destined to play in the Creation.
For the majority of human-beings the Tifaret-to-Da’at pathway (i.e. the Maym pathway) represents a spiritual hiatus in human consciousness. Activating Tifaret’s link with Da’at bridges the gap that currently exists in consciousness between Humanity and the Creator. Without the covenant of Da’at we’re lost in exile on planet Earth, unaware of the divine Presence (Shekinah) in our lives. The Sefer Yetzirah aims to help us fill the spiritual void by providing a metaphysical blueprint of the Holy Temple octahedron. It’s a design we can use to build an inner sanctum, activate the path of Maym, access the ‘singular covenant’, and draw down the divine Presence into our conscious awareness. pg. 44
Sefer Yetzirah Magic
December 7, 2013
The Holy Temple octahedron is a sacred work-space established for the purpose of reuniting ourselves with the Creator in consciousness, and for performing kabbalistic magic. The full design of the Temple is represented by the octahedron that forms the lower portion of the Tree of Yetzirah. The Creator is symbolized by the sefirot and pathways of the upper part of the Tree—that is, everything above the octahedron. The divine Presence (i.e. Shekinah) enters into the Holy Temple by means of the ‘singular covenant’ of Mawkone (i.e. Da’at)—the uppermost vertex of the octahedron.
As previously explained, the basic structure of the Tree of Yetzirah is summarized in verse 6:5< One on three. Three on seven. Seven on twelve. And all are bound, one to another. [From: Sefer Yetzirah, 6:5]
The first sefirah is described as ‘Breath of the Living God’ and the ‘Holy Breath’.27 It’s associated with the Hebrew mother letter Alef ()א and represents the original unfathomable Source from which the Creation springs. The Sefer Yetzirah uses language and symbolism (in verse 1:9) to differentiate this sefirah from the next group of three. In other words, the Holy Breath remains symbolically separated from the Tree in a manner similar to the way that Ain Sof is differentiated from the three supernal sefirot of the modern day Tree diagram.
27
See verse 1:9. pg. 45
Sefer Yetzirah Magic
December 7, 2013
The modern Tree of Life recognises the existence of Ain Sof, but doesnâ&#x20AC;&#x2122;t include it in its numbering system28, preferring instead to begin the counting from Keter. It then adds Malkut as the tenth sefirah in order to incorporate the kabbalistic world of Assiah. The Tree of Yetzirah omits the sefirah Malkut from its numeration, but does include Ain Sof in the counting. This represents a minor difference in emphasis between the two systems. Both Trees have ten sefirot, and include the same basic components except that one numbers Ain Sof at the top of the Tree, and the other numbers Malkut at the bottom of the Tree.
So at the very top of the Tree of Yetzirah we have< 1. Breath of the Living God (Ain Sof) The next three sefirot of the Tree of Yetzirah are described in verses 1:10-12. 2. Breath from Breath (Keter) 3. Water from Breath (Hockmah) 4. Fire from Water (Binah) These three correspond with the modern day sefirot: Keter, Hockmah, and Binah. Theyâ&#x20AC;&#x2122;re associated with the three Hebrew mother letters: Alef, Maym, and Shin. The second sefirah (Breath from Breath) is exhaled from the Holy Breath of Ain Sof (i.e. the first sefirah). This enables the Breath (as
28
Or labels it zero (0). pg. 46
Sefer Yetzirah Magic
December 7, 2013
Keter) to emerge into outer manifestation—like a human breath condensing in a cloud as it meets the frigid air of a winter’s day. The two breaths have the same essence (symbolized by Alef, )אand are therefore virtually indistinguishable from each other. As it is written in verse 1:7< Ten sefirot beli mah. Their end is imbedded in their beginning, and their beginning in their end. [From: Sefer Yetzirah, 1:7]
In other words, ‚depth of End‛ (i.e. Keter) is embedded in ‚depth of Beginning‛ (i.e. Ain Sof) and vice versa.29
The exhaled Breath contains both divine Water (‘moisture’) and divine Fire (‘heat’). These two principles differentiate from each other and form the third and fourth sefirot—called Hockmah and Binah in the modern Tree diagram.
So far we have fulfilled the Sefer Yetzirah’s requirement of ‚one on three‛, but what of ‚three on seven‛? The next verse lists only six sefirot. This is a great mystery of the Sefer Yetzirah. There are seven Hebrew double letters, but only six lower sefirot. The mystery is
Keter symbolizes the end of the divine creative-evolutionary process (i.e. the divine cycle of exhalation and inhalation). Keter is the final destination of Human Consciousness as it rises to the top of the Tree of Life (i.e. during the divine inhalation, prior to the absorption of All into Ain Sof). 29
pg. 47
Sefer Yetzirah Magic
December 7, 2013
solved when one of the seven double letters (Kaf, כ, the Sun) is assigned to the Holy Temple. The sefirah Tifaret symbolizes the Holy Temple, and Mawkone (Da’at) is its foundation.
The Sefer Yetzirah reveals Da’at (or Mawkone) as the spiritual foundation of the Holy Temple in verse 1:4.
Ten sefirot beli mah. Ten and not nine. Ten and not eleven. Understand [Binah] with wisdom [Hockmah]. Be wise [Hockmah] with understanding [Binah]. Examine with them and probe from them. Make (each) thing stand on its essence and make the Creator sit on His Mawkone ()מכון. [Sefer Yetzirah, 1:4]
The Hebrew terms ‘Hockmah’ (Wisdom) and ‘Binah’ (Understanding) are code words for the third and fourth sefirot of the Tree of Yetzirah. In other words, verse 1:4 hints at combining these two sefirot to produce the Creator’s ‘Mawkone’ (‘Base’, ‘Foundation’)—the sacred site of the Holy Temple.
Here’s a related quote from the Sefer Bahir< pg. 48
Sefer Yetzirah Magic
December 7, 2013
What is the seventh? It is the heaven called Aravot .And why is it called heaven (ShMYM)? Because it is round like a head. We learn that it is in the centre *Da’at+, with water [Hockmah] at its right and fire [Binah] at its left. It supports water (Sh MYM) 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.‛ [The Sefer Bahir. v. 153. Trans. Aryeh Kaplan. ] [Square-bracketed notes are my own.]
Following its description of the fourth sefirah—‚Fire from Water‛ (i.e. Binah)—verse 1:12 mentions that the Creator’s dwelling is ‘founded’ from the three sefirot above Da’at. It states: ‚From these three He founded His dwelling‛. This means: From these three sefirot—Breath from Breath (Alef/Keter), Water from Breath (Maym/Hockmah), and Fire from Water (Shin/Binah)—He created the Holy Temple octahedron. In other words, using Alef, Maym, and Shin He formed the octahedron as per the very next verse (i.e. verse 1:13)< He chose three letters from among the Elementals [in the mystery of the three Mothers: Alef, Maym, Shin]. And He set them in His great ShM ('name') and with them, He sealed six extremities. [From: Sefer Yetzirah, 1:13]
pg. 49
Sefer Yetzirah Magic
December 7, 2013
The six ‘extremities’ are the six vertices of the Holy Temple octahedron. This topic is expanded below. Here’s how the ‚three on seven‛ requirement of verse 6:5 is fulfilled.
Figure 9 : “Three on Seven”
The three sefirot—Keter ()א, Hockmah ()מ, and Binah (—)שrest upon seven double letter pathways (coloured blue). The six lower sefirot and Tifaret (the Holy Temple) are emanations of the seven double letter pathways, projected down into the lower part of the Tree. There they pg. 50
Sefer Yetzirah Magic
December 7, 2013
become anchored as the extremities of the World—i.e. the six spatial directions (plus the centre-point of consciousness). In other words, the seven supernal pathway emanations establish the seven dimensions of the microcosmic universe.
Thus, the three mother letter sefirot not only rest upon the seven double letter pathways, but they also hover over the seven emanations of those pathways—i.e. the seven double letter sefirot. The seven double letter pathways symbolize the seven archangels who surround and support the Throne of the Creator. They are the supreme angels whose ‘intelligences’ guide the seven astrological planets (i.e. the seven lower sefirot). This is another way of understanding the intimate relationship that exists between the seven double letter pathways (archangels) and their emanations—the seven lower sefirot (planets).
We’ve determined that the lower portion of the Tree of Yetzirah consists of the Holy Temple (Tifaret) and the six ‘directional’ depths (numbered five to ten)<
pg. 51
Sefer Yetzirah Magic
December 7, 2013
Seven Doubles: כ פ ר ת- ב ג ד.
♄♃♂ - ☉♀☿☾ Up and Down. East and West. North and South.30 And the Holy Temple precisely in the center. And it supports (נשא, NShA)31 them all. [Sefer Yetzirah, 4:4] [Blue text has been added by me.]
5. Above (Da’at) 6. Below (Yesod) 7. East (Hesed) 8. West (Hod) 9. South (Geburah) 10. North (Netzah) These six directional depths are grouped together and listed as opposing pairs because they represent the six opposing vertices of an octahedron. This arrangement is referred to in verse 6:5 where it’s written<
Note that the original numbered order of the six directional depths (i.e. in verse 1:13) has South (#9) listed before North (#10). 30
The Hebrew word NShA means ‘to lift and carry’, or ‘raise up’. This refers to the Sun’s role as bearer and carrier of the orbiting planets. 31
pg. 52
Sefer Yetzirah Magic
December 7, 2013
Seven: Three opposite three. And one is the rule deciding between them. [From: Sefer Yetzirah, 6:5]
Tifaret is the ‚rule deciding between them‛. It embodies the Consciousness principle—the unique faculty that discriminates between all the extremities of the World. The sphere of Mawkone (i.e. Da’at) symbolizes the spiritual foundation of the Holy Temple. It represents a divine ‘covenant’ established between God and Humanity. Mawkone remains far removed from human consciousness until eventually (i.e. after certain evolutionary requirements are met) it becomes consciously integrated as the apex of the Holy Temple octahedron. By that time, the pathway between Tifaret and Mawkone (i.e. the path of Maym) has opened to consciousness, and Tifaret has become divinely illumined32.
The allocation of the seven double letters to the six directional depths (and the Holy Temple) is presented quite clearly in the text. The depths of Above and Below are represented by the first ( )בand seventh ( )תdouble letters, respectively. The depths of East and West are represented by the second ( )גand sixth ( )רdouble letters. The depths of South and North are represented by the third ( )דand fifth ()פ double letters. The Holy Temple is represented by the fourth ( )כdouble
32
That is, the Shekinah has descended to inhabit the Holy Temple. pg. 53
Sefer Yetzirah Magic
December 7, 2013
letter (which is ‚precisely in the center‛ of the group of seven double letters).
Figure 10 : The Double Letters & the Depths
The letter Kaf ( )כrepresents the Sun—the centre of the microcosmic solar system. [Note: In the diagram above the Hebrew letters are written according to the English left-to-right usage instead of the original Hebrew rightto-left.]
The configuration of the twelve edges of the Holy Temple octahedron is presented in verse 5:2. pg. 54
Sefer Yetzirah Magic
December 7, 2013
Twelve Elementals33.
הוז חטי לנס עצק Their foundation is the twelve diagonal boundaries: The east upper boundary. The east northern boundary. The east lower boundary. The south upper boundary. The south eastern boundary. The south lower boundary. The west upper boundary. The west southern boundary. The west lower boundary. The north upper boundary. The north western boundary. The north lower boundary. They extend continually until eternity of eternities. And it is they that are the boundaries of the World. [Sefer Yetzirah, 5:2]
This verse fulfils the final requirement of verse 6:5—‚seven on twelve‛—because the six vertices (plus the center point/vertical axis) anchor the octahedron’s twelve edges within the lower portion of the Tree.
Aryeh Kaplan translates the Hebrew word PShVT ( )פשוטas ‘elemental’, but the usual translation is ‘simple’. Interestingly, verse 5:2 arranges the twelve boundaries of the octahedron according to an element-based ‘fire-air-water’ (i.e. HVY) pattern. This is explained below. 33
pg. 55
Sefer Yetzirah Magic
December 7, 2013
Figure 11 : “Seven on Twelve”
Seven Doubles: כ פ ר ת- ב ג ד Up and Down. East and West. North and South. And the Holy Temple precisely in the center. And it supports them all. [Sefer Yetzirah, 4:4]
pg. 56
Sefer Yetzirah Magic Note:
The
central
December 7, 2013 unifying
principle
of
consciousness
that's
represented by the Holy Temple (i.e. Tifaret) illuminates all the other six sefirot of the Octahedron–that is, ‚it supports them all‛ (SY, 4:4). And similarly, as stated elsewhere, the two vertical pathways that adjoin Tifaret (i.e. the Shin and Maym pathways) infuse with the magical force of ShM all the twelve pathways that form the twelve edges of the Octahedron.
pg. 57
Sefer Yetzirah Magic
December 7, 2013
Restoring the Holy Temple
The three mother letter pathways (i.e. the Alef, Maym, and Shin pathways) compose the central vertical ‘trunk’ of the Tree of Yetzirah. They do so in their natural alphabetical order: Alef, Maym, and Shin. As I’ve already explained, it’s impossible for the three mother letters to occupy the three horizontal pathways of the Tree diagram. That’s because two of the horizontal pathways are assigned to two boundaries (i.e. edges) of the octahedron. Those two pathways are therefore occupied by two simple letters. There is no escaping the reality of verse 5:2. The three mother letters are central to the metaphysics of the Sefer Yetzirah, and it’s vitally important to grasp their meaning in relation to each other and to the book’s entire metaphysical scheme. And, of course, this is the most difficult challenge of the Sefer Yetzirah.
In order to fully restore the Holy Temple octahedron, there’s an evolutionary transformation that must occur within its vertical axis. The transformation involves the merging of the Shin ( )שand Maym ()מ pathways (and the simultaneous merging of Shin and Maym within the octahedron’s twelve boundaries). Initially, the octahedron is dominated by the path of Shin ()ש. The Shin pathway extends between Yesod (i.e. depth of Below) and Tifaret (i.e. the Holy Temple) and forms the lower half of the octahedron’s vertical axis.
pg. 58
Sefer Yetzirah Magic
December 7, 2013
When the path of Shin dominates the octahedron, the human psyche is ruled by the ‘fires of Judgement’ of the feminine principle (Binah, )ש. But as we evolve in consciousness, the fires of Judgement are gradually mitigated by the waters of Mercy that flow down from the path of Maym ()מ. The Maym pathway extends between Tifaret (i.e. the Holy Temple) and Da’at (i.e. the ‘singular covenant’). The Maym pathway is an emanation of the sefirotic Maym of Hockmah. The Shin and Maym pathways slowly merge together through the ‘valve’ of Tifaret34 until a point is reached when the two pathways become one. Human consciousness then rises to Da’at and the ‘singular covenant’ (i.e. Da’at) is awakened. This process transforms the unevolved octahedron into the Holy Temple octahedron, and its vertical axis becomes one single pathway called the Shem (ShM) pathway, or Shem Pillar. The Hebrew word ‘ShM’ ( )שםmeans ‘name’ and generally refers to the Name of God (i.e. YHVH). But ShM is itself a powerful formula that essentially defines the creative process (as depicted in the Sefer Yetzirah). The critical importance of ShM is alluded to in the first verse of the Sefer Yetzirah where it’s written< And He created His World with three books ()ספרים. With text (;)ספר with number (;)ספר and with communication ()ספור. [From: Sefer Yetzirah, 1:1]
Tifaret represents the Sun—called ShMSh ( )שמשin Hebrew. The ShMSh formula shows the path of Maym situated between the path of Shin below and the higher sefirotic Shin of Binah above. The formula gives confirmation that Tifaret (the Holy Temple) represents the doorway through which the ShM transformation occurs. 34
pg. 59
Sefer Yetzirah Magic
December 7, 2013
In this verse, the three ‘books of Creation’ are identified with the Hebrew letters SPR ()ספר, the numerical value of which is 340. This is also the value of the sacred formula ShM ()שם. So, in other words, verse 1:1 is telling us that the ShM formula is central to the creation of the World. And this notion is reiterated in verse 2:5< It comes out that all that is formed and all that is spoken emanates from One ShM. [From: Sefer Yetzirah, 2:5]
And also in verse 2:6< He foresees, transforms and makes all that is formed and all that is spoken: One ShM. [From: Sefer Yetzirah, 2:6]
The phrase ‘One ShM’ ( )שם אחדspecifically refers to the single ShM pathway (or ShM Pillar) that extends between Yesod and Da’at in the restored Holy Temple octahedron. 35
Note also that the phrase ‚One ShM‛ in verses 2:5 and 2:6 also includes a reference to the mother letter Alef—i.e. because Alef = 1 (‘one’). It therefore identifies Alef as an important influence effecting the ShM equation. Alef’s function is explained below. 35
pg. 60
Sefer Yetzirah Magic
December 7, 2013
Jacob & Israel
The biblical story of Jacob is an allegory of human evolution on our planet. And his experience at Peniel36 (‘Face of God’) is linked symbolically with the transformation of the basic octahedron into the Holy Temple octahedron. All human-beings eventually undergo this high initiation, called the ShM Initiation (or ‘Name’ Initiation).37 Jacob’s name-change to Israel (ישראל, YShRAL) symbolizes the elevation of human consciousness from the sefirah Tifaret (Jacob) to the sphere of Da’at (Israel). At that time Da’at becomes integrated into human consciousness and the ‘covenant of the Unique One’ (BRYTh YChYD, )ברית יחידis activated. During the evolution of the octahedron the ShM Pillar becomes established as its central axis. This occurs as Jacob’s guardian angel (Tifaret, Kaf) releases his hold on the Shin and Maym pathways and allows them to fully merge together. Jacob as Israel (Da’at) then assumes control of the ShM Pillar. 38 The ShM Pillar empowers Israel to become consciously involved in the divine Work of Yetzirah (Formation). In other words, after reconciling
36
See: Genesis, Chapter 32.
So called because during this initiation the identity (i.e. the ‘name’) of the human ‘monad’ (‘Yechidah’) is revealed. This is the true name of the ShM Initiate. 37
Prior to Israel (i.e. a ShM initiate) gaining control of the ShM Pillar, the gradual merging of the paths of Shin and Maym is supervised by Jacob’s (i.e. an average human-being’s) Holy Guardian Angel (or Solar Angel). This is standard procedure during human evolution in the lead up to the ShM initiation. 38
pg. 61
Sefer Yetzirah Magic
December 7, 2013
the paths of Shin and Maym within his own microcosmic self, Jacob as Israel is able to consciously assist the Creator in the macrocosmic merging of Binah (Shin, divine Fire) with Hockmah (Maym, divine Water). In doing so, Israel takes his first step on a new path of cosmic evolution.
Jacob’s ShM initiation is described in Genesis, 32:24-32. (See below.) Notice the frequency of the word ShM in the passage, and the unusual occurrence of the word Kaf (כף, KP, ‘cup’, or ‘hollow’). The entire episode is highly peculiar, and therefore likely to contain a hidden esoteric meaning. The ‘hollow’ (כ, Kaf) of Jacob’s thigh is Tifaret 39 and the ‚sinew that shrank‛ symbolizes the decline of Shin’s dominance leading to the merging of the Shin and Maym pathways to form the ShM Pillar. In the end, Jacob calls the place of his ShM initiation Peniel (‘Face of God’) because he’s ‚seen God face to face‛. This name is appropriate because the awakening of the sphere of Mawkone (Da’at) unites the ‘face of the microcosm’ (i.e. the lower sefirot of the Tree of Yetzirah) with the ‘face of the macrocosm’ (i.e. the highest sefirot of the Tree). It’s only via the sphere of Da’at that we’re able to behold the ‘face of God’. This is the ultimate purpose of the ShM Initiation.
Kaf ( )כis the Hebrew double letter associated with Tifaret and the Sun (שמש, ShMSh). It’s the sacred Cup that holds the divine Water of the path of Maym ()מ. The Cup itself is made from Fire (ש, Shin). This is the esoteric reason why the Hebrew word ShMSh (‘the Sun’) shows Maym (divine Water) in the midst of Shin (divine Fire). Similarly, the Shin of Binah (divine Fire) is a vessel of Fire that surrounds and covers the Maym of Hockmah (divine Water). 39
pg. 62
Sefer Yetzirah Magic
December 7, 2013
And Jacob was left alone; and there wrestled a man [angel] with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow [KP] of his thigh; and the hollow [KP] of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name [ShM]? And he said, Jacob. And he said, Thy name [ShM] shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name [ShM]. And he said, Wherefore is it that thou dost ask after my name [ShM]? And he blessed him there. And Jacob called the name [ShM] of the place Peniel: for I have seen God face to face, and my life is preserved. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow [KP] of the thigh, unto this day: because he touched the hollow [KP] of Jacob's thigh in the sinew that shrank. [Genesis, 32:24-32.] [Square-bracketed notes are my own.]
pg. 63
Sefer Yetzirah Magic
December 7, 2013
Sealing the Depths
He chose three letters from among the Simple letters, [in the mystery of the three Mothers: Alef, Maym, Shin]. And He set them in His great ShM, and with them He sealed six extremities. Five: He sealed ‚above‛ and faced upward, and sealed it with Yud, Vav, Heh (YVH). Six: He sealed ‚below‛ and faced downward, and sealed it with Heh, Vav, Yud (HVY). Seven: He sealed ‚east‛ and faced straight ahead, and sealed it with Yud, Heh, Vav (YHV). Eight: He sealed ‚west‛ and faced backward, and sealed it with Vav, Heh, Yud (VHY). Nine: He sealed ‚south‛ and faced to the right, and sealed it with Heh, Yud, Vav (HYV). Ten: He sealed ‚north‛ and faced to the left, and sealed it with Vav, Yud, Heh (VYH). [Sefer Yetzirah, 1:13]
Verse 1:13 of the Sefer Yetzirah explains how we should commence building the Holy Temple octahedron. It uses essentially the same methodology and fulfils the same esoteric function as the well-known Hermetic ‘Banishing Ritual of the Pentagram’. The Sefer Yetzirah’s
pg. 64
Sefer Yetzirah Magic
December 7, 2013
version of the ritual is exceptional because it fortifies not only the four compass-point directions, but also the ‘depths’ of Above and Below. The Sefer Yetzirah employs six ‘royal seals’ (or ‘rings’, )טבעתto establish and fortify the six ‘directions’ that uphold and sustain the World. Each seal formula (see above) is the mirror image of the formula assigned to the opposite end of its axis. This ensures that the six formulae conform to the ‚three opposite three‛ requirement of verse 6:5.
These YHV formulas are based on the natural YHVH structure of the Tree of Life. (See below.) As far as I know, they do not occur in any extant version of the Sefer Yetzirah. Unfortunately, the original arrangement of the YHV formulas is unknown due to deliberate concealment and/or scribal error. Most importantly however, in practice, these assignments work very effectively.
There are four levels of the Tree of Life associated with the letters of the Tetragrammaton (YHVH). The first three levels constitute the Tree of Yetzirah, while the last level adds the sefirah Malkut (i.e. Assiah). The highest level of the Tree of Yetzirah is symbolized by Yud ()י. At this level there is no Heh or Vav. The letter Yud ( )יis assigned singly to the first two sefirot. The first sefirah is called the Holy Breath and is associated with Ain Sof. It symbolizes the inhaled breath of the Creator and contains in latency the ten-fold Tree of Yetzirah. The Yud of the second sefirah is ‘Breath from Breath’. The second Yud represents the exhaled (i.e. externalized) breath of the Creator. Thus, they are both expressions of the same archetype—that is, Yud. pg. 65
Sefer Yetzirah Magic
December 7, 2013
Figure 12 : The Tree of YHVH
pg. 66
Sefer Yetzirah Magic
December 7, 2013
With 32 mystical paths of wisdom (חכמה, HKMH) engraved Yah (יה, YH).40 [From: Sefer Yetzirah, 1:1.]
The second Tetragrammaton level is comprised of the third and fourth sefirot. At this level the letters Yud and Heh are combined in pairs and there is no Vav. Hockmah is given YH ( )יהand Binah is assigned HY ()הי. These two sefirot represent opposing principles, like centrifugal and centripetal force, light and darkness, 'Good' and 'Evil', etc. Hockmah represents the movement of energy from Yud to Heh, or Male to Female, while Binah signifies the opposite, but complementary energy flow of Heh to Yud, or Female to Male. These two fundamental kabbalistic formulas—YH and HY—are found in the two supreme Names of God: YHVH (יהוה, Yehovah) and ALHYM (אלהים, Elohim). YHVH is commonly associated with Hockmah and ALHYM with Binah. The sefirah Binah is considered especially important because the formula HY ( )היparallels the key formula of creation, ShM ('Name', )שם. Heh ( )הis associated with Shin ()ש, and Yud ( )יis associated with Maym ()ם. Generally speaking, the flow of energy from Binah to Hockmah (via the Bayt, ב, pathway) represents the evolution of consciousness (propelled by the fiery pressure of Shin) away from its dependence on the Form principle (Binah). The six lower sefirot plus the Holy Temple (i.e. Tifaret) constitute the third (i.e. YHV) Tetragrammaton level of the Tree of Life. The Hebrew
Appropriately, this is the very first line of the Sefer Yetzirah. Note that the YH formula is assigned to the sefirah Hockmah (Wisdom), called depth of Good. 40
pg. 67
Sefer Yetzirah Magic
December 7, 2013
letter Vav ( )וappears for the first time at this level and it’s here that the letters of the Holy Name are combined in threes. At this level the letter Vav is added to the Yud and Heh (of the higher sefirot) thereby producing the six seals of Yetzirah. These six formulae establish the ‘extremities’ of our space/time continuum and field of consciousness. The three letters—Yud, Heh, and Vav—are called 'fathers' in the Sefer Yetzirah. They symbolize the three Hebrew Patriarchs: Abraham, Isaac, and Jacob. The two seals that occupy the middle pillar symbolize the back and forth energy flow between Father/Hockmah (Y) and Mother/Binah (H). In these two formulas the letter Vav (V) holds the central position. It represents the Son principle (or microcosm). So basically, the Da’at/Tifaret formula YVH signifies Father-Son-Mother, and the Yesod formula HVY represents Mother-Son-Father. The Yesod (i.e. ‘depth of Below’) formula HVY contains the three letters Heh, Vav, and Yud in their natural order in the Hebrew alphabet—that is, from Alef to Tav. Therefore, it symbolizes a movement away from the Source, towards materiality. Similarly, the Da’at/Tifaret (i.e. ‘depth of Above’) formula YVH contains the three letters Yud, Vav, and Heh in their reverse natural order in the Hebrew alphabet—that is, from Tav to Alef. Therefore, it symbolizes the returning flow of energy back to the spiritual Source.
The two seals occupying the right-hand pillar (i.e. of Mercy) both contain the YH sub-formula of Hockmah (‘Father’). Basically, both formulae reflect (from different angles) the relationship between the Father (YH) and the Son (V). pg. 68
Sefer Yetzirah Magic
December 7, 2013
The two seals that occupy the left-hand pillar (i.e. of Judgment) both contain the HY sub-formula of Binah (‘Mother’). Basically, both formulae reflect (from different angles) the relationship between the Mother (HY) and the Son (V). The final Heh is added to YHVH when the sefirah Malkut (symbolizing dense physical manifestation) is appended to the Tree of Life. Malkut occurs at the lowest (i.e. fourth) Tetragrammaton level on the Tree diagram. This is where the Holy Name is completed—i.e. where it assumes its four-fold (i.e. ‘Tetragrammaton’) form. As long as the sphere of Da'at remains dormant within human consciousness, the sefirah Malkut (as the final Heh of YHVH) remains spiritually desolate—i.e. devoid of the Divine Presence (or Shekinah). But when Da'at is awakened in consciousness—that is, when the Holy Temple octahedron is established and sanctified—then the Heh of Binah (i.e. the higher Shekinah) is once again able to descend to inhabit the microcosm, even unto the Heh of Malkut.
There are twelve special forms of the Holy Name YHVH that are called 'descendants' in the Sefer Yetzirah. These twelve formulae combine together to form the sefirah Malkut. Each of the twelve descendants is associated with one of the twelve boundaries that form the octahedron. The twelve descendants symbolize the twelve sons of Jacob, and the twelve tribes of Israel. (See below for more information.)
pg. 69
Sefer Yetzirah Magic
December 7, 2013
The Ritual of Sealing the Depths
In verse 1:13 the six vertices of the octahedron are called ‘extremities’ (קץ, QTz) but in other verses they’re referred to as ‘depths’ (עומק, OVMQ). Personally, I prefer to use the English word ‘depth’ during my Holy Temple rituals.
ShM, ShM, ShM I seal the Depth of Room with ( יוהY, V, H) I seal the Depth of Takath with ( הויH, V, Y) ShM I seal the Depth of Mizrawk with ( יהוY, H, V) ShM I seal the Depth of Dawrome with ( היוH, Y, V) ShM I seal the Depth of Ma'arab with ( והיV, H, Y) ShM I seal the Depth of Tzawfone with ( ויהV, Y, H) ShM I banish the darkness from this place with ( יהוהY, H, V, H) ShM, ShM, ShM
pg. 70
Sefer Yetzirah Magic
December 7, 2013
Commentary
Stand and face the East. Breathe deeply and rhythmically. Assume a relaxed state, but keep your mind focused. Use your power of visualization to see the spheres above and below you, and at the four compass points.
Figure 13 : The Holy Temple Octahedron
pg. 71
Sefer Yetzirah Magic
December 7, 2013
Visualize the sefirotic spheres in their appropriate sefirotic colours. See also their associated Hebrew double letters glowing brightly within them. The four compass point spheres should be positioned in the air at about waist height. Repeat each line of the ritual three times in three breaths. Intone the six seals by pronouncing their Hebrew letters. For example, pronounce YVH as Yud, Vav, Heh. After sealing the depth of Room (Above/Da’at) and the depth of Takath (Below/Yesod) intone ShM (‘Shshshshemmmmmmm’). See a column of purple light extending from the depth of Below (Takath) to the depth of Above (Room). When it's established, see also the sefirah Tifaret (coloured gold) in the midst of the ShM Pillar. Visualize the Hebrew letter Kaf ( )כwithin the sphere of Tifaret. The ShM Pillar represents the ‘core’ of your ‘nuclear reactor’. Use its power to seal the depths, and to banish the darkness from your octahedron. As you seal each of the four compass point depths, draw with your finger (or wand) a pentagram of white light superimposed on top of the associated sefirotic sphere. Breathe out the light of ShM and focus it through your finger/wand. Also, as you turn to face each new direction, intone ShM and draw a line of white light that joins together the previous pentagram with the next pentagram. Complete the circle by facing again towards the East—i.e. after the last depth (Tzawfone) has been sealed. Then intone ShM and draw a large circle of light that begins from Dawrome (South) rises to Room (Above) then descends to Tzawfone (North) then continues to descend to Takath (Below) and rises/returns to Dawrome (South) to complete the circle. Then intone ShM and draw a large circle of light that begins from Mizrawk (East) pg. 72
Sefer Yetzirah Magic
December 7, 2013
rises to Room (Above) then descends to Ma’arab (West) then continues to descend to Takath (Below) and rises/returns to Mizrawk (East) to complete the circle. End by facing the East. Each time you turn and face a new direction endeavour to see all the depths/sefirot arranged in their new relative positions: In front of you and behind you, to your left and right. See also the depths above and below you, and your ShM Pillar with Tifaret (i.e. the Holy Temple) in the midst. With this visualization exercise you’re establishing a foundation for all your magical operations. Also, when you visualize each depth, and draw its pentagram, imagine the four boundaries (or edges) that join it to the rest of the octahedron. The visualisation should be like looking into a corner where four edges meet. As you intone the Hebrew letters of each seal briefly visualize them in white light within their associated pentagrams. As you seal the first two depths (i.e. Above and Below) turn your gaze towards them. Use your power of visualization to imagine the pentagrams upon the sphere above you and the sphere below you. (In other words, there's no need to draw those two pentagrams with your wand.) Also, try to visualize the four edges of the octahedron that connect the depths of Above and Below with the four compass-point depths. At the end of the ritual, when you banish the darkness and pronounce the Name ‘Yud-Heh-Vav-Heh’, project with your mind a Yud towards the depth of Mizrawk (East), a Heh towards the depth of Dawrome (South), a Vav towards the depth of Ma’arab (West), and the final Heh towards the depth of Tzawfone (North). See waves of white light pulsing from the ShM Pillar and spreading out to fill and purify the pg. 73
Sefer Yetzirah Magic
December 7, 2013
space within the Holy Temple (octahedron). See also, lines of white light that represent the twelve edges of the octahedron. Maintain this visualization for as long as desired. After two weeks of performing this daily ritual you shouldnâ&#x20AC;&#x2122;t need to repeat each line of the ritual three times. Your visualizations should be strong enough so that one pronouncement per depth will suffice.
Figure 14 : Sealing the Depths
pg. 74
Sefer Yetzirah Magic
December 7, 2013
Invoking the Shekinah
With 32 mystical paths of wisdom engraved Yah. The Lord of Hosts. The God of Israel. The Living God. King of the World. Almighty God. Merciful and Gracious. High and Exalted. Dwelling in Eternity. Whose ShM is Holy. He is Lofty and Holy. And He created His World with three books (SPhRYM). With text (SPhR). With number (SPhR). And with communication (SPhVR). [Sefer Yetzirah, 1:1]
When youâ&#x20AC;&#x2122;ve firmly established the design of the Holy Temple octahedron within your consciousness, then itâ&#x20AC;&#x2122;s time to invite the Shekinah, the divine Presence, to dwell within it. This is achieved by pg. 75
Sefer Yetzirah Magic
December 7, 2013
intoning the names of God mentioned in verse 1:1 of the Sefer Yetzirah (quoted above). The names are presented as opposing pairs that coincide exactly with the sequence of opposing depths as listed in verse 1:5.
Ten sefirot belimah: Their measure is ten which have no end. A depth of Beginning, A depth of End, A depth of Good, A depth of Evil, A depth of Above, A depth of Below, A depth of East, A depth of West, A depth of North, A depth of South. The singular Master, God Faithful King, dominates over them all from His holy dwelling until eternity of eternities. [Sefer Yetzirah, 1:5]
pg. 76
Sefer Yetzirah Magic
December 7, 2013
The eleventh divine name ‘Whose ShM is Holy’ (or ‘The Holy ShM’) is associated with the ShM Pillar. But the given order of all the other names in verse 1:1 precisely parallels their depth counterparts as presented in verse 1:5. Verse 1:1
Verse 1:5
Sphere
Yah
Depth of Beginning
Ain Sof
The Lord of Hosts
Depth of End
Keter
The God of Israel
Depth of Good
Hockmah
The Living God
Depth of Evil
Binah
King of the World
Depth of Above
Da’at
Almighty God
Depth of Below
Yesod
Merciful and Gracious
Depth of East
Hesed
High and Exalted
Depth of West
Hod
Dwelling in Eternity
Depth of North
Netzah
Whose ShM is Holy
ShM Pillar
Tifaret
Lofty and Holy
Depth of South
Geburah
The divine name mentioned at the end of verse 1:5—‚God Faithful King‛—is akin to the name ‚King of the World‛ given in verse 1:1. Both names are associated with ‘depth of Above’ (i.e. Da’at). The singular Master, God Faithful King, dominates over them all from His holy dwelling until eternity of eternities. [From: Sefer Yetzirah, 1:5]
pg. 77
Sefer Yetzirah Magic
December 7, 2013
Da’at is distinguished from the other components of the Tree of Yetzirah because it’s the sacred portal through which the Shekinah enters into the Holy Temple octahedron. And Da’at is also the base (i.e. Mawkone) upon which the Creator (Who is especially represented by the highest sefirot) sits. The Shekinah ritual is simple, but powerful. It’s performed every day for a week. It’s always performed immediately after the ‘sealing the depths’ ritual. The Shekinah ritual is performed in order to consecrate the Holy Temple octahedron and to firmly establish it
in
consciousness. The divine names are intoned within their associated depths in precisely the same sequence as they are sealed.
Divine Name
Hebrew
Depth
Beginning יה The Lord of Hosts End יהוה צבאות The God of Israel Good אלהי ישראל The Living God Evil אלהים חיים King of the World Above מלך עולם Almighty God Below אל שדי Merciful and Gracious רחום וחנון East High and Exalted West רם ונשא Dwelling in Eternity North שוכן עד Whose ShM is Holy קדוש שםShM Pillar Lofty and Holy South מרום וקדוש Yah
Hebrew
Sefirah
ראשית אחרית טוב רע רום תחת מזרח מערב צפון שם דרום
Ain Sof Keter Hockmah Binah Da’at Yesod Hesed Hod Netzah Tifaret Geburah
pg. 78
Sefer Yetzirah Magic
December 7, 2013
The Shekinah Invocation Ritual
I invite the Divine Presence to infuse this Holy Temple. Melek Olahm El Shad-dah-ee Qawdoshe Sheem Rahkoom ve-Khanoon Mawrome ve-Qawdoshe Rawm ve-Nawsaw Shohken Ahd Eloheem Khaw-yeem Elohee Yis-raw-ale Yud-Heh-Vav-Heh Tze-bay-oth Yud-Heh I consecrate this Holy Temple in service to the Divine Creator.
pg. 79
Sefer Yetzirah Magic
December 7, 2013
Commentary
Perform this ritual immediately after ‘Sealing the Depths’ (every day for the period of a week). Begin by facing east. Raise your arms towards the Heavens as you pronounce ‚I invite the Divine Presence to infuse this Holy Temple‛. And raise your arms also at the end of the ritual when you say ‚I consecrate this Holy Temple in service to the Divine Creator‛. Face towards each depth and intone its divine Name. Project the Names into their associated spheres. There’s no need to mention the names of the depths. Simply face in the appropriate direction and visualize each coloured sphere as you intone its associated divine Name. Make sure you also visualize the appropriate Hebrew double letter within each sphere. For example: As you intone Rahkoom veKhanoon visualize the Hebrew letter Gimel ( )גwithin the blue Hesed depth of Mizrawk/East. Repeat each divine Name a number of times during a cycle of three breaths. You can intone some of the divine Names several times in one breath to good effect. Use your own discretion and let your own experience be your ultimate guide. Return to face the East when you’re ready to intone the divine names of the highest depths. There is no need to face towards the four highest depths.
pg. 80
Sefer Yetzirah Magic
December 7, 2013
Divine Name
Hebrew
Depth
Letter
Melek Olahm
מלך עולם
Above
El Shad-dah-ee
אל שדי
Below
Qawdoshe Sheem
קדוש שם
ShM Pillar
Rahkoom ve-Khanoon
רחום וחנון
East
Mawrome ve-Qawdoshe
מרום וקדוש
South
Rawm ve-Nawsaw
רם ונשא
West
Shohken Ahd
שוכן עד
North
Eloheem Khaw-yeem
אלהים חיים
Evil
Elohee Yis-raw-ale
אלהי ישראל
Good
Yud-Heh-Vav-Heh Tze-bay-oth
יהוה צבאות
End
Yud-Heh
יה
Beginning
ב ת כ ג ד ר פ ש מ א א
Visualise the depth of Ro’ah (‘Evil’) as a red cloud high above the octahedron, and behind your left shoulder. See within it the Hebrew letter Shin, flaming red. See fiery energy rush from it to the depth of Room (Da’at) above you and fill the Holy Temple octahedron. Visualise the depth of Toob (‘Good’) as a blue cloud high above the octahedron, and behind your right shoulder. See within it the Hebrew letter Maym, vibrant blue. See watery ultraviolet energy flow from it to the depth of Room (Da’at) above you and fill the Holy Temple octahedron. Visualise the depth of Akh-ar-reeth (‘End’) as a yellow cloud high above the octahedron and in front of you. See within it the Hebrew letter Alef, golden yellow. See brilliant golden lightning flash from it to the depth of Room (Da’at) above you and fill the Holy Temple octahedron. pg. 81
Sefer Yetzirah Magic
December 7, 2013
Visualise the depth of Ray-sheeth (â&#x20AC;&#x2DC;Beginningâ&#x20AC;&#x2122;) as an invisible cloud that surrounds the octahedron and expands to infinity. See within it one thousand Hebrew letter Alefs, iridescent white. See its ethereal energy encompassing the Holy Temple octahedron. Perform this ritual every morning for seven days. After that your Holy Temple will be consecrated.
pg. 82
Sefer Yetzirah Magic
December 7, 2013
Air, Water, and Fire
The mundane elements—air, water, and fire—are said to emerge from the three Hebrew mother letters. Three Mothers: Alef, Maym, Shin. A great, mystical secret covered and sealed with six rings. And from them emanated air, water, and fire. And from them are born Fathers. And from the Fathers, descendants. [Sefer Yetzirah, 3:2]
The ‚great mystical secret‛ is that the three Hebrew simple letters— Yud, Heh, and Vav—are emanations of the three Hebrew mother letters. And these three simple letters symbolize the three mundane elements, and the three ‘fathers’. When the Sefer Yetzirah refers to air, water, and fire, it’s not referring directly to the three mother letters: Alef, Maym, and Shin. Rather, it’s referring to their three elemental emanations (i.e. Vav, Yud, and Heh). Traditionally, Yud is thought to come from Maym, Heh from Shin, and Vav from Alef.41 If this is true (which I believe it is) then the Sefer Yetzirah directly contradicts the modern Hermetic correspondences that see Yud as fire, and Heh as water. More on this later.
41
See: Sefer Yetzirah, by Aryeh Kaplan. Weiser, 1991. Pg. 140 and 153. pg. 83
Sefer Yetzirah Magic
December 7, 2013
The three simple elemental letters emanate from the three mothers as per the following diagram.
Figure 15 : Yud, Heh, and Vav
Yud ( )יdescends to the sefirah Hesed from Maym (i.e. Hockmah). Heh ( )הdescends to the sefirah Geburah from Shin (i.e. Binah). Vav ()ו descends to the sefirah Da’at from Alef (i.e. Keter). The fact that the sefirah Hesed (i.e. Mercy) is commonly characterized by water, and Geburah
(i.e.
Strength)
by
fire,
supports
these
elemental
correspondences.
pg. 84
Sefer Yetzirah Magic
December 7, 2013
Notice in verse 3:2 we are told that the three mother letters are ‚covered and sealed with six rings‛, and then air, water, and fire are mentioned. Three Mothers: Alef, Maym, Shin. A great, mystical secret. Covered and sealed with six rings. And from them emanated air, water and fire. [From: Sefer Yetzirah, 3:2]
The six YHV rings42 (i.e. ‘seals’) each contain air (Vav), water (Yud), and fire (Heh) in different combinations. He chose three letters [Y, H, V] from among the Simple letters, (in the mystery of the three Mothers: Alef, Maym, Shin). And He set them in His great ShM. [From: Sefer Yetzirah, 1:13] [Bracketed notes are my own.]
It’s therefore important to discard the erroneous idea that the Sefer Yetzirah is referring directly to Alef, Maym, and Shin when it speaks of elemental air, water, and fire. And to dispel the associated myth that the mundane elements are assigned to the Alef, Maym, and Shin pathways of the Tree of Life.
The Hebrew word is TBOTh ()טבעת. It refers to the signet ring that a King uses to seal his official proclamations. 42
pg. 85
Sefer Yetzirah Magic
December 7, 2013
These are the three Mothers: Alef, Maym, Shin. And from them emanated three Fathers. And they are air [Vav], water [Yud], and fire [Heh]. And from the Fathers, descendants. Three Fathers and their descendants. [From: Sefer Yetzirah, 6:1] [Bracketed notes are my own.]
The Sefer Yetzirah re-emphasizes the important distinction that exists between the three mundane elements and the three Hebrew mother letters in verses 3:7-9 where it’s written: ‚He made the letter Alef king over Breath43‛, ‚He made Maym king over water‛, and ‚He made Shin king over fire‛. Thus, rather than being identical to the mundane elements, the three mother letters are said to rule over them (i.e. from their sefirotic stations at the top of the Tree of Yetzirah).
This hypothesis is confirmed in verse 6:2 where the technical phrase ‚air of Breath‛ (or ‚air from Breath‛) is used to describe the air element, while ‚Breath of air‛ is used to describe Alef. Note the distinction. Three Mothers: A, M, Sh. Air, water, and fire. Fire is above, water is below, and air of Breath is the rule that decides between them. And a sign of this thing is that fire supports water.
43
That is, ‘air of Breath’. pg. 86
Sefer Yetzirah Magic
December 7, 2013
Maym hums, Shin hisses, and Alef is the Breath of air that decides between them. [From: Sefer Yetzirah, 6:2.]
And in verse 3:4. Three Mothers: Alef, Maym, Shin in the World are air, water, fire. Heaven was created from fire. Earth was created from water. And air from Breath decides between them. [From: Sefer Yetzirah, 3:4.]
The phrase ‚air from Breath‛ does not refer to Alef ()א. Rather, it describes the air (Vav, )וthat emanates from the divine Breath (i.e. from Alef, )א. In other words, ‚air from Breath‛ is code for ‘Vav from Alef’. As previously mentioned, ‚Air of Breath‛ is counterbalanced by the technical phrase ‚Breath of air‛ that occurs in verse 2:1 (and in 6:2 quoted above). Three Mothers: Alef, Maym, Shin. Maym hums, Shin hisses, and Alef is the Breath of air deciding between them. [From: Sefer Yetzirah, 2:1.]
‚Breath of air‛ emphasizes the idea that Alef is the divine Breath from which air (Vav) emanates. pg. 87
Sefer Yetzirah Magic
December 7, 2013
In the macrocosmic world (i.e. at the top of the Tree of Yetzirah) Alef (Keter) ‘decides between’ Maym (Hockmah) and Shin (Binah). But in the microcosmic world of the octahedron (i.e. the lower portion of the Tree of Yetzirah) elemental air (Vav) ‘decides between’ water (Yud) and fire (Heh).
pg. 88
Sefer Yetzirah Magic
December 7, 2013
Fixed, Mutable, and Cardinal
We know that the six YHV seals (or ‘rings’) are assigned to the six sefirot (i.e. depths)—that is, to the six vertices of the octahedron. And we also know that the twelve edges of the octahedron extend from the six vertices in a symmetrical pattern that follows the order of the twelve simple Hebrew letters as presented in verse 5:2. Twelve Elementals:
הוז חטי לנס עצק ♈♉♊ ♋♌♍ ♎♏♐ ♑♒♓ Their foundation is the twelve diagonal boundaries: The east upper boundary, The east northern boundary, The east lower boundary, The south upper boundary, The south eastern boundary, The south lower boundary, The west upper boundary, The west southern boundary, The west lower boundary, The north upper boundary, The north western boundary, The north lower boundary. They extend continually until eternity of eternities. And it is they that are the boundaries of the World. [Sefer Yetzirah, 5:2] [Blue text has been added by me.]
pg. 89
Sefer Yetzirah Magic
December 7, 2013
The key to understanding this verse is based on the Sefer Yetzirah’s allocation of the twelve simple letters to the twelve signs of the zodiac.44 Verse 5:2 presents a geometrical arrangement of the twelve boundaries that’s based on the threefold division of the zodiac into cardinal, fixed, and mutable signs. It’s an arrangement that’s patterned on the Hebrew letter formula HVY, where Heh (‘fire’) signifies a cardinal sign, Vav (‘air’) indicates a fixed sign, and Yud (‘water’) represents a mutable sign.45 Fire (Heh) is ‘above’—that is, the four cardinal sign boundaries are attached to the ‘depth of Above’ (i.e. Da’at). Water (Yud) is ‘below’— that is, the four mutable sign boundaries are attached to the ‘depth of Below’ (i.e. Yesod). The statement ‚Air of Breath is the rule that decides between them‛ refers to the four fixed (Vav) sign boundaries that define the horizontal perimeter of the octahedron. They’re positioned precisely between the cardinal (Heh) boundaries above and the mutable (Yud) boundaries below. Cardinal (Above)
44
Fixed (Middle)
Mutable (Below)
Heh (H)
Aries
Vav (V)
Taurus
Zayn
Gemini
Het
Cancer
Tet
Leo
Yud (Y)
Virgo
Lamed
Libra
Nun
Scorpio
Sameck
Sagittarius
Ayin
Capricorn
Tzaddie
Aquarius
Qof
Pisces
See: Sefer Yetzirah, Chap. 5.
Cardinal signs are said to be ‘initiating’ (like ‘Fire’). Fixed signs are said to be ‘preserving’ (like ‘Air’). Mutable signs are said to be ‘transforming’ (like ‘Water’). 45
pg. 90
Sefer Yetzirah Magic
December 7, 2013
Figure 16 : The Holy Temple Octahedron pg. 91
Sefer Yetzirah Magic
December 7, 2013
In fact, § 12 of the Saadyan Recension46 of the Sefer Yetzirah directly refers to the mundane air principle’s close association with the four compass-point sefirot... Two ‒ Air from Spirit *i.e. ‘Breath from Breath’+. He carved and hewed in it the four winds of heaven ‒ east and west, north and south And the air [i.e. Vav] is in each one of them. [From: Sefer Yetzirah, § 12.] [Blue text added by me.]
This verse occultly informs us that the four fixed (i.e. Vav/air) simple letter pathways (i.e. the ‚four winds of heaven‛) are attached to the four directional sefirot: ‘Depth of East’ (i.e. Hesed), ‘Depth of West’ (i.e. Hod), ‘Depth of North’ (i.e. Netzah), and ‘Depth of South’ (i.e. Geburah).
The full HVY arrangement of the twelve simple letter pathways within the octahedron is alluded to metaphorically in verse 1:11 where it is stated< He engraved them like a sort of garden He carved them like a sort of wall He covered them like a sort of ceiling [From: Sefer Yetzirah, 1:11.]
And in verse 5:11<
46
Sefer Yesira. A. Peter Hayman. Mohr Siebeck, 2004. Pg. 83. pg. 92
Sefer Yetzirah Magic
December 7, 2013
He made them like a trough He arranged them like a wall He set them up like a battle. [Sefer Yetzirah, 5:11]
Figure 17 : Garden, Wall, and Ceiling
As you can see, the four fixed pathways (coloured yellow in the diagram) form a ‘wall’ around the kabbalist, while the four cardinal pathways (red) provide an obvious ‘ceiling’. The ‘garden’ and ‘trough’ pg. 93
Sefer Yetzirah Magic
December 7, 2013
imagery of the four mutable pathways (blue) suggests something dug into the ground, which is also symbolically apposite.
The Sefer Yetzirah ultimately confirms the HVY key to its boundary arrangement by assigning the letter Heh to a cardinal sign (Aries), Vav to a fixed sign (Taurus), and Yud to a mutable sign (Virgo). Letter
Sign
Mode
Direction
Element47
Heh
Aries
Cardinal
Above
Fire
Vav
Taurus
Fixed
In Between
Air
Yud
Virgo
Mutable
Below
Water
These correspondences support the tradition that Heh comes from Shin (and is therefore associated with fire), and Yud comes from Maym (and so is associated with water).48
These pseudo-elemental correspondences relate to the Sefer Yetzirahâ&#x20AC;&#x2122;s division of the zodiacal signs into cardinal, fixed, and mutable signs. 47
Iâ&#x20AC;&#x2122;m not suggesting, however, that Hermetic kabbalists should change the elemental attributions of YHVH to Water-Fire-Air-Earth. These attributions are only relevant within the context of the metaphysical scheme of the Sefer Yetzirah. 48
pg. 94
Sefer Yetzirah Magic
December 7, 2013
And note also that the Saadyan Recension49 of the Sefer Yetzirah indicates the primacy and importance of the HVY formula in § 15< <He chose three simple letters and fixed them in his great name ‒ HVY. [From: Sefer Yetzirah, § 15]
In other editions of the Sefer Yetzirah the ‘great name’ is given as YHV, but I believe the Saadya version has it right. It’s a direct reference to the Cardinal-Fixed-Mutable (H-V-Y) sequence of the twelve simple Hebrew letters (as presented in verse 5:2).
Thus, the six YHV seals that are attached to the octahedron’s six vertices are occultly associated with the three groups of cardinal (Heh), mutable (Yud), and fixed (Vav) edges of the octahedron. And it’s this special configuration of the twelve edges of the octahedron that’s the basis for the following paragraph of Sefer Yetzirah, verse 6:2. Three Mothers: Alef, Maym, Shin. Air [Vav], water [Yud], and fire [Heh]. Fire [Cardinal] is above, water [Mutable] is below, and air of Breath [Fixed] is the rule that decides between them. [Bracketed notes are my own.]
49
Sefer Yesira. A. Peter Hayman. Mohr Siebeck, 2004. Pg. 89. pg. 95
Sefer Yetzirah Magic
December 7, 2013
The Holy Temple octahedron has the sphere of Da’at as its highest vertex, and incorporates the combined paths of Shin and Maym as its vertical axis. Notice (in the diagram above) that the path of Shin (divine Fire) is focused in Yesod and therefore is closely connected to the four mutable (mundane ‘water’) boundaries. And note also that the path of Maym (divine Water) is directly linked via Da’at to the four cardinal (mundane ‘fire’) boundaries. This tells us that the path of Shin (divine Fire) is naturally disposed towards blending its energy with the four mutable (water) pathways, while the path of Maym (divine Water) is especially focused towards the four cardinal (fire) pathways. Indeed, the reconciliation and blending of fire and water, and water and fire, is the major theme of the Sefer Yetzirah. It’s achieved through the merging of Shin (divine Fire) and Maym (divine Water), and in the blending of Heh (mundane fire) and Yud (mundane water).
pg. 96
Sefer Yetzirah Magic
December 7, 2013
Earth
When the Sefer Yetzirah mentions ‘earth’ in verse 1:11 it’s referring to the octahedron’s twelve-fold boundary configuration and to the final sefirah called Malkut 50. Three: Water from Breath. With it He engraved and carved [22 letters from] chaos and void; mire and clay. He engraved them like a sort of garden [mutable paths]. He carved them like a sort of wall [fixed paths]. He covered them like a sort of ceiling [cardinal paths]. [And He poured snow over them, and it became dust. As it is written: ‚For to snow He said, ‘Become earth’‛ (Job 37:6).+ [Sefer Yetzirah, 1:11] [Bracketed blue text added by me.]
The ‘garden’, ‘wall’, and ‘ceiling’ symbolism of verse 1:11 refers to the four mutable (Yud/water), four fixed (Vav/air), and four cardinal (Heh/fire) boundaries of the octahedron. When ‘snow’ (i.e. Maym, divine Water) is ‘poured over them’ (i.e. poured over the twelve boundaries) they form ‘earth’ (i.e. the sefirah Malkut comes into manifestation).
50
Malkut represents the collective physical manifestation of the twelve boundaries. pg. 97
Sefer Yetzirah Magic
December 7, 2013
In verse 3:4 the term ‘earth’ more specifically refers to the four mutable boundaries of the ‘World’ octahedron. Three Mothers: Alef, Maym, Shin, in the World51 are air, water, fire. Heaven52 [cardinal pathways] was created from fire [Heh]. Earth [mutable pathways] was created from water [Yud]. And air [middle pathways, Vav] from Breath [Alef] decides between them. [Sefer Yetzirah, 3:4.] [Bracketed notes are my own.]
‚Earth‛, in verse 3:4 corresponds with the ‚garden‛ of verse 1:11 (quoted above). Similarly, in verse 3:4, ‚heaven‛ corresponds with the ‚ceiling‛ of verse 1:11, and ‚air from Breath‛ corresponds with the ‚wall‛ mentioned in that verse. Within the context of the octahedron called ‘World’ 53 the four cardinal (Heh) pathways are technically referred to as ‘heaven’ because they’re attached to the ‘depth of Above’ (i.e. Da’at). Similarly, the four mutable (Yud) pathways are referred to as ‘earth’ because they’re anchored within the ‘depth of Below’.
51
That is, the ‘World’ octahedron.
In the ‘World’ octahedron fire, water and air form Heaven, Earth, and Air. But in the ‘Year’ (i.e. astral) octahedron they form: hot, cold, and temperate. And in the ‘Soul’ (i.e. physical) octahedron they form: head, belly, and chest. (See verses 3:4-6.) 52
There are three octahedrons. ‘World’ (עולם, Olahm) is the Sefer Yetzirah’s technical name for the octahedron of the ‘human microcosm’ in general. It’s the octahedron we’re working with in this book. There are two other octahedrons called ‘Year’ (שנה, Shanah) and ‘Soul’ (נפש, Nefesh). These two represent the human astral and physical bodies, respectively. 53
pg. 98
Sefer Yetzirah Magic
December 7, 2013
Fathers & Descendants
The twelve ‘boundaries’ (or edges) of the Holy Temple octahedron are also associated with the twelve sons of Jacob. The sefirah Tifaret, in the midst of the octahedron, symbolizes Jacob surrounded by his twelve sons. This symbolism brings to mind the death of Jacob in Genesis 49, where Jacob on his death-bed, gathers his twelve sons around him. And Jacob called unto his sons, and said: Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. [Genesis 49:1-2.]
The story of Jacob’s life especially exemplifies the ShM Initiation. This advanced initiation involves the ‘death’ of the human ego-soul (Tifaret/Jacob) and the development of ‘monadic’ consciousness (Da’at/Israel). In other words, it involves the death of the ‘Son’ aspect and the development of the ‘Father’ (Israel) aspect of human consciousness.
The nature and function of the three ‘fathers’ (and their ‘descendants’) is a great mystery of the Sefer Yetzirah. The key to the puzzle is in the association of the three ‘fathers’ with the three Hebrew simple letters: Yud, Heh, and Vav.
pg. 99
Sefer Yetzirah Magic
December 7, 2013
Three Mothers: Alef, Maym, Shin. A great, mystical secret covered and sealed with six rings. And from them emanated air, water, and fire. And from them are born Fathers. And from the Fathers, descendants. [Sefer Yetzirah, 3:2]
When the Sefer Yetzirah mentions the three ‘fathers’ it’s alluding to the three historical patriarchs of Judaism: Abraham (Yud), Isaac (Heh), and Jacob (Vav). And similarly, when it speaks of the ‘descendants’ it’s referring to the twelve sons of Jacob, and the twelve tribes of Israel. These are the three Mothers: Alef, Maym, Shin. And from them emanated three Fathers. And they are air, water, and fire. And from the Fathers, descendants. Three Fathers, and their descendants. [From: Sefer Yetzirah, 6:1]
The three fathers are especially associated with three sefirot of the Tree of Yetzirah, namely—Hesed, Geburah, and Da’at. And also by extension, with the three ‘pillars’ of the Holy Temple octahedron.
pg. 100
Sefer Yetzirah Magic
December 7, 2013
Figure 18 : Abraham, Isaac, & Jacob/Israel
And consequently, each father rules over the two YHV ‘seals’ that occupy his associated pillar. The sphere of Tifaret (i.e. Jacob) and the sefirah Da’at (i.e. Israel) both share the same seal formula because they represent the same father (Vav), but at different levels of consciousness.
pg. 101
Sefer Yetzirah Magic
December 7, 2013
Pillar of Severity Isaac
Pillar of Mildness
Pillar of Mercy
Jacob/Israel Abraham
(Heh)
(Vav)
(Yud)
South
Above
East
Geburah
Tifaret/Daâ&#x20AC;&#x2122;at
Hesed
HYV
YVH
YHV
West
Below
North
Hod
Yesod
Netzah
VHY
HVY
VYH
Figure 19 : Tree of Yetzirah - Six Seals pg. 102
Sefer Yetzirah Magic
December 7, 2013
The twelve descendants are derived from the six seal formulas by adjoining an additional letter Heh ( )הto the beginning or the end of each seal. The added Heh symbolizes the twelve boundaries of the octahedron and their product—the final sefirah called Malkut. Each descendant formula represents the movement of the Shekinah (i.e. ShM) through the pathways and sefirot of the octahedron. The six formulas with Heh appended as a suffix symbolize the movement of the creative water of Maym ( )מas it flows from the six sefirot (i.e. vertices) into and through the twelve pathways (i.e. edges) of the octahedron. The six formulas with Heh attached as a prefix represent the action of the purging fire of Shin ( )שas it works to clear away debris from within the twelve boundaries of the octahedron. The movement of Shin is from the pathways towards the six sefirot/vertices. There are two descendent formulas associated with each of the six sefirot/vertices of the octahedron. The sefirot themselves are represented by the three-letter ‘seals’ from which the descendants are constructed. The pathways attached to each sefirah/vertex are symbolised by the additional letter Heh. In their totality the twelve pathways represent the etheric matrix that underlies, supports, and sustains the existence of the final sefirah Malkut. So every Maym descendent formula represents the flow of Maym energy (i.e. divine Water) from a sefirah into a pathway. Conversely, every Shin descendant formula represents the flow of Shin energy (i.e. divine Fire) from a pathway towards a sefirah.
pg. 103
Sefer Yetzirah Magic
December 7, 2013
Figure 20 : The Six Seals & the Twelve Descendants
pg. 104
Sefer Yetzirah Magic
December 7, 2013
Because the twelve simple letter boundaries of the octahedron represent the infrastructure that underpins and sustains the existence of Malkut (and the world of Assiah) the twelve descendent formulae also symbolize the movement of energy from the six directional sefirot/vertices down into Malkut (and vice versa). The six Maym descendant formulas represent the flow of Maym 54 from the six sefirot into Malkut. The six Shin descendant formulas represent the flow of Shin from Malkut towards the six directional sefirot. For example: The seal for the depth of Mizrawk (i.e. East/Hesed) is YHV. The associated Maym descendant formula is YHVh ( )יהוה. This formula represents the flow of Maym energy from Hesed (YHV) into the Da’at-to-Hesed pathway (and consequently, also down to the sefirah Malkut where it evokes a physical manifestation55). YHV → h Hesed → Pathway (& Malkut) The Shin descendant formula for the depth of Mizrawk (East/Hesed) is hYHV ()היהו. It represents the movement of Shin from the Da’at-toHesed pathway (h) to Hesed (YHV). h → YHV Malkut (Pathway) → Hesed In other words, the six Shin descendants represent the evolutionary influence of environmental forces (i.e. Malkut and the twelve pathways) upon the human psyche (i.e. the six sefirot/vertices).
54
That is, the ‘snow’ of verse 1:11.
55
‚For to snow He said, ‘Become earth’‛ (Job 37:6). [From: Sefer Yetzirah, 1:11.] pg. 105
Sefer Yetzirah Magic
December 7, 2013
The six Maym descendants, on the other hand, represent the creative influence of the human psyche (i.e. the six vertices) upon the mental/astral/physical environment (i.e. twelve boundaries & Malkut) in which it is immersed.
The twelve descendant formulas are employed during magical operations conducted within the Holy Temple octahedron. These magical workings should only be conducted after the Holy Temple has been consecrated (i.e. only after you’ve previously performed the Shekinah Invocation ritual) 56. The ‘Sealing of the Depths’ ritual should always precede any magical operations performed in the Holy Temple.
Fathers
Depths
Seals
Abraham
East (Hesed)
YHV YHVh יהוה
Mercy
North (Netzah)
VYH VYHh
Isaac
South (Geburah)
HYV HYVh
Severity
West (Hod)
VHY VHYh
Jacob/Israel
Above (Da’at)
YVH YVHh
Below (Yesod)
HVY HVYh
י ה ו Mildness
יהו ויה היו והי יוה הוי
Descendents hYHV hVYH hHYV hVHY hYVH hHVY
היהו ויהה הויה היוה ההיו והיה הוהי יוהה היוה הויה ההוי
Zodiac
Simeon
Aries
Zebulon
Gemini
Manasseh
Capricorn
Gad
Pisces
Issachar
Cancer
Naphtali
Virgo
Asher
Libra
Benjamin
Sagittarius
Judah
Leo
Reuben
Taurus
Ephraim
Aquarius
Dan
Scorpio
Note that you’re only required to consecrate your Holy Temple once—that is, every day for the period of a week. 56
pg. 106
Sefer Yetzirah Magic
December 7, 2013
During most magical operations the descendant formulae are employed in pairs—a Shin descendant formula combined with its complementary Maym counterpart. For example: HYVH and HHYV are used during depth of Dawrome (i.e. South/Geburah) workings. The depth of Dawrome seal is HYV. The Maym descendant formula for the depth of Dawrome is HYVH, and its Shin counterpart is HHYV.
In column 4 above, the extra Heh ( )הis represented by a lowercase ‘h’. The zodiacal correspondences of columns 7 and 8 follow the HVY sequence described in verse 5:2, but it’s not obvious because in the table the descendant formulas are grouped according to their association with the three fathers. You’ll notice in column 5 that two of the descendant formulae appear to be duplicated. This is due to the repetition of the letter Heh. For example, the Pisces formula (הויה, hVYH) is ostensibly similar to the Aquarius formula (הויה, HVYh).57 But in truth, these formulas differ greatly because one letter Heh (H) represents the influence of Binah and the other Heh (h) symbolizes Malkut.
In the diagram below, the descendants are assigned to the twelve boundaries of the octahedron according to a special methodology. The four compass-point (i.e. horizontally aligned) directions have their Maym descendants (i.e. those with a Heh suffix) assigned to the upper boundaries, and their Shin descendants (i.e. those with a Heh prefix) assigned to the lower boundaries. The descendants of the two seals on the vertical axis are assigned to the four horizontal boundaries. Thus,
57
The other duplication occurs in relation to the Cancer and Taurus formulas. pg. 107
Sefer Yetzirah Magic
December 7, 2013
the descendants of the vertical axis represent the middle principle (Vav) that ‘decides between’ the four upper boundaries (Heh) and the four lower boundaries (Yud). So, for example, depth of Mizrawk (East/Hesed, YHV, )יהוhas its Shin descendant (hYHV, היהו, Gemini) assigned to the pathway linking it to the depth of Takath (Below/Yesod), and its Maym descendant (YHVh,
יהוה, Aries) assigned to the pathway linking it to the depth of Room (Above/Da’at).
Figure 21 : The Octahedron - Descendants
pg. 108
Sefer Yetzirah Magic
December 7, 2013
Figure 22 : Tree of Yetzirah - Descendants
The diagram above shows the four cardinal boundaries (red) linked to depth of Above, and the four mutable boundaries (blue) attached to depth of Below. The four fixed boundaries (yellow) form the square perimeter of the octahedron.
pg. 109
Sefer Yetzirah Magic
December 7, 2013
The creative energy that flows from the path of Maym ( )מworks through the six Maym descendant formulas. It’s fitting therefore that four of them—i.e. those that occupy the four cardinal pathways—have direct access (via Da’at) to the central Maym pathway. Similarly, because the evolutionary force of the central Shin ( )שpathway works through the six Shin descendant formulas it’s appropriate that four of those formulae are assigned to the four pathways (i.e. mutable) that are directly linked (via Yesod) to the central Shin pathway.
Figure 23 : Jacob Surrounded by his Twelve Sons
pg. 110
Sefer Yetzirah Magic
December 7, 2013
A Tzawfone Working
The following is a simple example of magical working that can be performed within the Holy Temple octahedron.
Depth
Tzawfone
Sefirah
Netzah
Divine Name Shohken Ahd Seal
VYH ()ויה
Shin Desc.
hVYH ()הויה
Maym Desc.
VYHh ()ויהה
I invoke the Shekinah of Tzawfone. Shohken Ahd (repeat) I purge the pathways of Tzawfone with hVYH. (repeat) I water the garden of Tzawfone with VYHh. (repeat) Shohken Ahd (repeat)
pg. 111
Sefer Yetzirah Magic
December 7, 2013
Commentary
Perform a Tzawfone working when you wish to attract something into your life. After sealing the depths, begin the magical operation by facing towards the depth of Tzawfone (North). The most important aspect of all your magical operations is the focused concentration of your mind (i.e. the visual component) and the focused intent of your Heart (i.e. the strength of your desire). Visualize the depth of Tzawfone—green, with the Hebrew letter Peh ( )פshining brightly within it. See also the four pathways (i.e. ‘edges’) that extend from Tzawfone to Room (Above), Takath (Below), Ma’arab (West), and Mizrawk (East). During the operation, visualize the object you are seeking to attract within the sphere of Tzawfone. More specifically, see yourself within the sphere as already possessing the object. As you ‘purge the pathways’ of Tzawfone with the Shin descendant formula, see spiritual fire flame along the four pathways that adjoin the sphere of Tzawfone. See the fire flow towards and into the depth of Tzawfone. See it burn away any obstructions in the pathways that might block the free flow of energy through them. Maintain the visualization for as long as desired.
pg. 112
Sefer Yetzirah Magic
December 7, 2013
As you â&#x20AC;&#x2DC;water the gardenâ&#x20AC;&#x2122; of Tzawfone with the Maym descendant formula, see divine water flow from the depth of Tzawfone into its four adjoining pathways (and along all the pathways that compose the octahedron). Visualize the water bringing the desire of your Heart into manifestation. Maintain the visualization for as long as desired. End by intoning the divine Name Shohken Ahd, and know in your Heart that the result of the operation is in process of being fulfilled.
pg. 113
Sefer Yetzirah Magic
December 7, 2013
The Holy ShM
As you know, my investigation has identified the ShM formula as fundamental to the veiled metaphysical scheme of the Sefer Yetzirah. This notion is also supported by numerical58 clues provided in the book’s Hebrew title—i.e. SPR YTzYRH, ספר יצירה. The two root words composing the title are SPR (ספר, ‘Book’) and YTzR (יצר, ‘Form’). SPR = 60 + 80 + 200 = 340 = ShM YTzR = 10 + 90 + 200 = 300 = Sh SPR YTzR = 340 + 300 = 640 = ShMSh From the above you can see that the root title—SPR YTzR—has the same numerical value as ShMSh (שמש, ‘the Sun’, the ‘Holy Temple’). The word SPR (‘Book’) is equivalent to ShM (‘Name’). The word YTzR (‘Form’) is equal in value to the Hebrew letter Shin (ש, Sh, ‘divine Fire’). The latter is appropriate because the sefirah Binah—the ‘Mother of Form’—embodies and expresses the Shin archetype. The unusual word ‘sefirot’ (ספירות, SPYRVTh) was invented by the author(s) of the Sefer Yetzirah to describe the ten ‘depths’ of the Tree of Life. And it’s likely the authors chose to create the word because its root—‘SPR’—cryptically links the ten sefirot of the Tree to the ShM formula—i.e. because SPR is numerically equivalent to ShM.
Hebrew occultists throughout the ages have used the numerical values of the Hebrew letters to hide secret meanings from casual readers. The technique is called ‘Gematria’. 58
pg. 114
Sefer Yetzirah Magic
December 7, 2013
The ShM Pillar forms the vertical axis of the Holy Temple octahedron. In other words, it forms the lower ‘microcosmic’ portion of the Tree’s Middle Pillar that extends from Da’at through Tifaret to Yesod. The ShM Pillar is composed of the Shin and Maym pathways. The Shin pathway rises from Yesod to Tifaret. The Maym pathway descends from Da’at to Tifaret. Fire rises, water falls. This path arrangement is understood as perfectly natural and appropriate when the mind is free of the illusion that the three mother letters are associated with the three horizontal pathways of the Tree of Life.
The microcosmic Shin pathway (Yesod to Tifaret) is an emanation of the macrocosmic Shin of Binah (divine Fire) into the Holy Temple octahedron. Similarly, the microcosmic Maym pathway (Da’at to Tifaret) is an emanation of the divine Maym of Hockmah (divine Water) into the Holy Temple octahedron. As the Shin (ש, divine Fire) and Maym (מ, divine Water) pathways are blended together within the Holy Temple octahedron they form one singular pathway that stretches from Da’at to Yesod called the ShM ( )שםPillar. In other words, the microcosmic ShM is an emanation and reflection of the macrocosmic ShM.
pg. 115
Sefer Yetzirah Magic
December 7, 2013
Figure 24 : The Emanation of Shin (and Tav)
The microcosmic Shin ( )שpathway is an emanation of the macrocosmic Shin sefirah (i.e. Binah). The emanation of Shin (from Binah) descends in conjunction with the emanation of the Tav ( )תpathway. The emanation of the Tav pathway descends to form the Tav sefirah (i.e. Yesod, ‘depth of Below’). The Shin pathway is embedded in the Tav sefirah, just as ‘kundalini fire’ (i.e. the ‘Nachash serpent’) is infused in the principle of Form. Shin is the redeemer of the Form principle. pg. 116
Sefer Yetzirah Magic
December 7, 2013
Figure 25 : The Emanation of Maym (and Kaf)
The microcosmic Maym ( )מpathway is an emanation of the macrocosmic Maym sefirah (i.e. Hockmah). The emanation of Maym descends (from Hockmah) in conjunction with the emanation of the Kaf ( )כpathway. The emanation of the Kaf pathway descends to form the Kaf sphere (i.e. Tifaret, the ‘Holy Temple’). The Maym pathway is anchored within the Holy Temple revealing Wisdom to be the fuel that energizes and transforms Consciousness. pg. 117
Sefer Yetzirah Magic
December 7, 2013
‚And thou shalt be like a watered garden‛ (Is. LVIII, 11), that is, like the celestial garden whose supernal waters never fail, but flow on for ever and ever; ‚and like a spring of water, whose waters fail not‛ (ibid.), alluding to the river that issues from Eden and flows on for all eternity. Observe that the ‚well of living waters‛ is a symbol within a symbol for guiding faith. There is the well [Hockmah] which is the very source of the waters, and there is the well [path of Maym] which is fed by that source of water. There are thus two grades, which are, however, really one with two aspects, male and female, in fitting union. The well and the issue of waters are one, designated by the name of ‚well‛, it being at once the supernal never-ceasing fountain and the well that is filled by it. And whoever gazes at that well gazes at the true object of faith. This is the symbol which the patriarchs transmitted in digging the well, in such a way as to indicate that the source and the well are indissoluble. AND HE CALLED ITS NAME REHOBOTH (lit. streets, broad places) [pathways]. By this he intimated that his descendants would one day tend that well in the fitting manner through the mystical potency of offerings and burnt-offerings (like Adam, when God ‚put him into the garden of Eden to dress it and keep it‛ (Gen. II, 15), to wit, by offerings and burnt-offerings), so that its springs should flow forth on every side, as Scripture says: ‚Let thy springs be dispersed abroad, and courses of water in the streets (rehoboth) [pathways]‛ (Prov. V, 16). Hence here the name of Rehoboth (streets, broad places).' [Soncino Zohar, Tol'doth, 141a-141b, v2, pp. 51-52.] [Bracketed comments in the quote above are my own.]
pg. 118
Sefer Yetzirah Magic
December 7, 2013
The above passage (from the Soncino Zohar) alludes to the projection of Maym into the microcosm from the macrocosmic Maym of Hockmah.
Figure 26 : The Da'at Nexus
The sefirah Da’at (i.e. ‘depth of Above’, )בis a faculty whereby the Consciousness principle becomes intelligently aware of the entry of Shin ( )שand Maym ( )מinto the Holy Temple octahedron. pg. 119
Sefer Yetzirah Magic
December 7, 2013
The Fire of Shin passes from Binah into the Tav pathway and initially descends into the octahedron in conjunction with the sphere of Tav (i.e. Yesod). But the descent of Shin into the octahedron remains unconscious until the sphere of Da’at is contacted. Shin remains attached to Yesod via the adjacent Shin pathway. From there Shin energises and purifies Yesod59. It gradually rises up the spine, eventually moving through the etheric/physical, astral, and mental bodies (i.e. the vertices of the octahedron). Shin also corresponds with the fire that’s generated within the molten core of the Earth. It pushes outward from the centre, heating and energizing the substance of the Earth with its radiation. It radiates from the centre to the surface of the planet where it stimulates the growth of biological organisms—i.e. physical forms to serve as vehicles for consciousness. The Water of Maym flows from Hockmah into the path of Kaf and initially descends into the octahedron in conjunction with the sphere of Kaf (i.e. Tifaret60). But the entry of Maym into the octahedron remains unconscious until the sphere of Da’at is contacted. The Maym pathway is formed adjacent to Tifaret. It represents a reservoir of divine Water that flows into and through Tifaret during the process of Creation. Maym also corresponds with a mysterious creative energy that enters our solar system by passing through the inter-dimensional portal that is the Sun. The energy of Maym radiates invisibly from the Sun and stimulates creative change on all the planets in our solar system. The radiation of Maym is perhaps more strongly felt during the eruption of solar flares.
59
Yesod represents the etheric matrix—the foundation of physical manifestation.
60
Tifaret represents the ‘causal body’, or Ruach. pg. 120
Sefer Yetzirah Magic
December 7, 2013
A ShM Initiate gains access to the Tav and Kaf pathways via Da’at. The Fire of Shin flows from Binah into the Tav pathway and simultaneously surges from the Shin pathway into the Tav sefirah (i.e. Yesod, ‘depth of Below’). The water of Maym flows from Hockmah into the Kaf pathway and simultaneously pours from the Maym pathway into the Kaf sphere (i.e. Tifaret, the Holy Temple).
Figure 27 : The Alef ( )אPathway is Focused in Da’at
pg. 121
Sefer Yetzirah Magic
December 7, 2013
When a ShM Initiate becomes focused in Da’at s/he also establishes contact with the Alef ( )אpathway. The Alef pathway transmits the divine purpose/will of the Creator from Keter to Da’at. Therefore when a ShM Initiate is working with the powerful forces of Shin (Binah) and Maym (Hockmah) s/he is necessarily operating under the guiding influence of the Will of the Creator. The pathway-sefirah relationships highlighted in the images above should be carefully studied because they reveal the central function and purpose of Alef, Maym, and Shin within the Tree of Yetzirah.
The blending of Shin and Maym is the ultimate goal of human and cosmic evolution and creation. The goal is achieved microcosmically (i.e. within human consciousness) during a period of many lifetimes, as the path of Shin slowly becomes resolved with the path of Maym (i.e. within the octahedron). After this high goal has been reached a human-being
becomes
consciously
involved
in
the
greater,
macrocosmic ShM process. The macrocosmic blending of Shin and Maym (i.e. within the Creator’s consciousness) is achieved during a vast period of many aeons, as the divine Shin of Binah becomes fully resolved with the divine Maym of Hockmah. This macrocosmic creative-evolutionary process occurs within the path of Bayt ( )בthat extends between Hockmah and Binah. The Bayt pathway embodies the universal macrocosmic creativeevolutionary process—the merging of the sefirotic Shin and Maym within the divine consciousness of the Creator. The sefirah Da’at represents a limited microcosmic extension (or projection) of the Bayt pathway.
pg. 122
Sefer Yetzirah Magic
December 7, 2013
Because the Bayt sefirah (i.e. Da’at) is an emanation of the Bayt pathway there’s a communication (or resonance) that occurs between them. In other words, whatever occurs within Da’at also feeds back to the Bayt pathway. Therefore, as Shin and Maym are blended in the ShM Pillar their merging is relayed from Da’at back to the Bayt pathway where it contributes in a small way to the blending of the macrocosmic Shin and Maym.
Figure 28 : The Merging of Shin and Maym
pg. 123
Sefer Yetzirah Magic
December 7, 2013
In other words, Da’at supervises the merging of the Shin and Maym pathways within the context of a larger macrocosmic evolutionary process that’s occurring within the Bayt pathway.
After the ShM initiation, Israel (i.e. a ShM Initiate) operating consciously from Da’at, draws Shin and Maym down from Binah and Hockmah and merges them in his/her ShM Pillar. In doing so he continues to contribute to the ongoing cosmic creative-evolutionary process that’s occurring here on Earth (and elsewhere in our multidimensional Universe). The Sefer Yetzirah refers to a ShM Initiate61 as a ‚singular Master‛ (Adon Yichid, )אדון יחידand ‚God faithful King‛ (El Melek Naman, נאמן )אל מלך. As it is written< The singular Master, God faithful King, dominates over them all from His holy dwelling until eternity of eternities. [From: Sefer Yetzirah, 1:5.]
61
Another well-known title for a ShM Initiate is ‘Master of the Name’. pg. 124
Sefer Yetzirah Magic
December 7, 2013
And similarly< And God faithful King rules over them all from His holy habitation until eternity of eternities. [From: Sefer Yetzirah, 6:5.]
The meaning of the Hebrew letter Bayt (i.e. BYTh, )ביתis ‘house’. The phrase ‚His holy habitation‛ refers to the sefirah Da’at (Bayt) and the Holy Temple octahedron (in general).
The name ‚Adon Yichid‛ (‘singular master’) is a title giving recognition to the fact that a ShM Initiate has contacted his ‘Yechidah’ (i.e. Da’at, the human ‘monad’) in consciousness, and has therefore become a ‘Master of the Name’. The phrase ‚El Melek Naman‛ means ‘divine, trustworthy king’ and expresses the unshakeable faith (or ‘devotion to the Path’) that is an essential attribute of every ShM Initiate.
The sefirah Tifaret ()כ, as the Holy Guardian Angel, is Da’at’s deputy. Da’at coordinates the microcosmic ShM process with the macrocosmic ShM process (i.e. that’s occurring within the path of Bayt). Tifaret, on the other hand, is responsible for the evolutionary merging of Shin and Maym within the microcosmic Holy Temple octahedron.
pg. 125
Sefer Yetzirah Magic
December 7, 2013
Tifaret is stationed between the Shin and Maym pathways and acts as a valve (or gateway) that controls the rate of flow (i.e. the blending) of Shin and Maym within the microcosm. The angel of Tifaret supervises the early stages of the microcosmic evolutionary process, and then Da’at (i.e. Israel, the ShM Initiate) assumes control as the Shin and Maym pathways finally merge together. For this reason the sefirah Tifaret (i.e. the Holy Guardian Angel) is associated with the divine Air element. He stands as arbiter between the divine Fire of the path of Shin and the divine Water of the path of Maym. The Sefer Yetzirah refers to this angel in verse 1:12< From these three He founded His dwelling. As it is written: "He makes His angels of breaths; His ministers of flaming fire" (Psalms 104:4). [From: Sefer Yetzirah, 1:12] The literary intention of verse 1:12 is to describe the nature of the fourth sefirah—‘Fire from Water’, the ‘depth of Evil’, the sefirah Binah—i.e. the divine principle of Form. The above extract tells us that the Holy Temple octahedron (i.e. ‚His dwelling‛) is fundamentally formed from the substance of angels. At the centre of the octahedron is the ‘Angel of Breath’ (i.e. the Holy Guardian Angel). Inhabiting (and literally forming) the twelve boundaries of the octahedron (i.e. the twelve simple letter pathways) are the ‚ministers of flaming Fire‛. These latter angels exemplify the Form principle (i.e. Binah) within the microcosm and give expression to the evolutionary Fire of Shin. pg. 126
Sefer Yetzirah Magic
December 7, 2013
The Shin ( )שof Binah (‘depth of Evil’) represents the force of cosmic kundalini—the ‘Nachash serpent’. It symbolizes the feminine power in the Earth—i.e. the evolutionary force that infuses the substance of the universe. The sefirah Binah of the Tree of Yetzirah therefore especially symbolizes the base chakra of the Creator. 62 The Maym of Hockmah (depth of Good) symbolizes the wisdom, or creative inspiration that’s lights the divine consciousness of the Creator. The sefirah Hockmah of the Tree of Yetzirah therefore especially symbolizes the Creator’s crown chakra.63 The Bayt (i.e. Saturn64) pathway therefore, represents the path of movement of the cosmic kundalini serpent as it rises along the Creator’s metaphorical spine—from Binah to Hockmah.
The microcosmic path of Shin represents the force of kundalini as it rises and moves through the various layers of substance that constitute the physical, emotional, astral, and mental bodies of a human-being (i.e. as it moves through the octahedron). The microcosmic path of Maym represents the creative force 65 that seeks to bring the divine reality of the human monad66 into physical manifestation.
62
Similarly, the sefirah Malkut is associated with the base chakra of a human-being.
63
Similarly, the sphere of Da’at is symbolic of a human-being’s crown chakra.
64
In astrological tradition, Saturn is said to rule the spine.
65
Termed Chiah ( )חיהin the Hebrew Kabbalah.
66
Called the Yechidah ( )יחידהin the kabbalistic tradition. pg. 127
Sefer Yetzirah Magic
December 7, 2013
Here's how the ancient kabbalistic book the Sefer Bahir describes Shin (and its relationship with Maym)...
What is the Shin? He said: It is the root of the tree. The letter Shin is like the root of a tree. What is this tree that you mentioned? He said: It represents the Powers of the Blessed Holy One, one above the other. Just like a tree brings forth fruit through water, so the Blessed Holy One increases the Powers of the Tree through water [Maym]. What is the water of the Blessed Holy One? It is wisdom [Hockmah]. It is the souls of the righteous. They fly from the fountain to the great pipe *Daâ&#x20AC;&#x2122;at+, ascend and attach themselves to the Tree. Through what do they fly? Through Israel. When they are good and righteous, the Divine Presence dwells among them. Their deeds then rest in the bosom of the Blessed Holy One, and He makes them fruitful and multiplies them. [The Sefer Bahir, v. 118-19. Trans. Aryeh Kaplan.] [Bracketed notes are my own.]
pg. 128
Sefer Yetzirah Magic
December 7, 2013
In the following extract the Zohar describes the divine Water of Maym as ‚dew of bdellium‛.
Said R. Judah: ‚Little do men know how God extends His mercy to them at all times and seasons. Three times a day a spirit enters the cave of Machpelah and breathes on the graves of the patriarchs, bringing them healing and strength. That spirit distils dew [Heb: TLA, ]טלא67 from on high, from the head of the King [Hockmah], the place of the supernal fathers, and when it reaches the lower patriarchs [Hesed, Geburah, & Tifaret] they awake. That dew [Maym], as we have learnt, comes down by degrees till it reaches the lower Garden of Eden [Binah], and becomes impregnated with its perfumes [Shin]. Then a spirit [Alef] containing two other spirits [Maym & Shin] arises and traverses the spice-beds [Binah], and enters the door of the cave *Da’at+. Then the patriarchs [Hesed, Geburah, & Tifaret] awake, they and their spouses [Netzah, Hod, & Yesod], and supplicate on behalf of their descendants [the twelve pathways].
Note that the numerological value of the Chaldean TLA (‘dew’) is 40. This is also the value of Maym ()מ. 67
pg. 129
Sefer Yetzirah Magic
December 7, 2013
If the world is in distress on account of its sins, and the patriarchs sleep, the dew not descending from on high, then the remedy is to take out the Scroll of the Law. Then the soul tells the spirit, and the spirit tells the higher soul, and the higher soul tells God. God then takes His seat on the throne of mercy, and there issues from the Ancient Holy One a stream of dew of bdellium [Heb: BDLCh, ]בדלח, which flows to the head of the King, so that the fathers are blessed. Then the dew flows to those sleepers, and all are blessed together, and God has mercy on the world. We have learnt that God does not show mercy to the world till He has informed the patriarchs, and for their sakes the world is blessed.‛ [Soncino Zohar. II. pg. 323. Vayehi, 225b.]68 [Bracketed blue notes are my own.]
As mentioned previously, the sefirah Tifaret symbolizes the ‘Holy Guardian Angel’ who oversees the separation of the Shin and Maym pathways, and whose role it is to supervise the evolutionary process of their gradual blending and merging. This is the same angel that’s occultly alluded to in Exodus 23:20-24.
68
See also: The Zohar. Kabbalah Center Version. Vayechi, 328-331. pg. 130
Sefer Yetzirah Magic
December 7, 2013
Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [ShM] is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. [Exodus, 23:20-24.]
The phrase ‘thine adversaries’—i.e. the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites—is an esoteric allusion to obstacles in the twelve pathways that block the flow of ShM between the six depths/sefirot (i.e. the six vertices) of the Holy Temple octahedron.
The merging of the Shin and Maym pathways within the ShM Pillar is precisely paralleled by the blending of Shin and Maym within the twelve simple letter pathways that surround it. In other words, the condition of the ShM Pillar exemplifies the collective evolutionary pg. 131
Sefer Yetzirah Magic
December 7, 2013
state (i.e. in terms of the merging of Shin and Maym) of the twelve simple letter boundaries of the octahedron. This means the ShM Pillar is a measuring gauge (or barometer) of the general evolutionary condition of the human microcosm.
Figure 29 : ShM in the Twelve Pathways
pg. 132
Sefer Yetzirah Magic
December 7, 2013
For karmic reasons the twelve pathways are initially resistant to the influx of Maym. This resistance is overcome through the application of the evolutionary Fire (i.e. kundalini fire) that emanates from the Shin pathway. Shin clears the debris that’s blocking the flow of Maym (divine Water) through the substance of the twelve pathways. The twelve edges of the octahedron symbolize twelve major meridians (i.e. etheric channels) that carry and transmit the creative force of human consciousness (as that force circulates between the six depths of the octahedron).69 The six depths/vertices of the octahedron represent six major faculties of human consciousness.
The twelve meridians exist in all the various bodies of substance that compose the human vehicle, and they all contain some obstructions to the flow of the divine Water of Maym. The evolutionary role of the Fire of Shin (i.e. kundalini fire) is to burn through any blockages that are impeding the full expression of the consciousness of the human soul (Ruach) and monad (Yechidah). We all experience the resumption and continuation of this evolutionary process as we begin each new incarnation on Earth.
When the Shin and Maym pathways have become completely merged together they form the sacred Name ShM ()שם. This has the grammatical effect of converting Maym ( )מinto Maym-final ()ם.
The twelve boundaries are emanations of the twelve macrocosmic meridians (embodied by the sefirah Binah) that circulate the Fire of Shin and the Water of Maym through the body of the Creator. 69
pg. 133
Sefer Yetzirah Magic
December 7, 2013
The conversion of Maym to Maym-final indicates that the Maym pathway has been transcended, and the ShM Initiate has gained conscious access to the sefirotic Maym of Hockmah ()ם. It means that s/he is now qualified to participate in the macrocosmic process of Creation.
Rabbi Rahumai sat and expounded: What are the twelve tribes of Israel? But this teaches us that the Blessed Holy One has twelve rods (on high. The word Shevet is the same for both ‚tribe‛ and ‚rod.‛) What are they? What is this like? A king [Hockmah] had a beautiful fountain [Maym]. All his brothers [seven lower sefirot] had no water [Maym] other than this fountain, and could not endure thirst. What did he do? He made twelve pipes 70 [pathways] for the fountain, and named them afters his brothers’ children [descendants]. He then said to them, ‚If the sons are as good as their fathers, they will be worthy, and I will let water flow through the pipes. The fathers [lower sefirot] will then drink all they wish, and so will the sons [pathways]. But if the sons are not worthy and do not do what is right in my eyes, then regarding this, these pipes will stand. I will give them water only on the condition that they give none to their children, since they do not obey my will.‛ [The Sefer Bahir, v. 113. Trans. Aryeh Kaplan.] [Bracketed notes are my own.]
70
Or ‘canals’. pg. 134
Sefer Yetzirah Magic
December 7, 2013
An important preliminary part of our magical operations within the octahedron is called ‘purging the pathways’. This is achieved symbolically via the application of the fire of Shin (i.e. using the Shin descendant formulas). The conscious application of Shin assists the pathways to become more receptive to the creative influence of the water of Maym. By ‘purging the pathways’ we open ourselves (and pledge ourselves) to the personal transformation that’s required to bring the energy of Maym into manifestation in our lives. Our personal transformation may require the removal of some blockages within our physical, emotional, and/or mental bodies. So, for example, we may be required to change the way that we think (in some respect) or we might be required to let go of an emotional hindrance, or change our physical patterns of behaviour. As we overcome these kinds of obstacles, the way is cleared for the creative water of Maym to flow through the pathways, and thus to manifest the creative will and desire of our soul/monad.
Verse 6:4 of the Sefer Yetzirah refers to the natural polarization of the Shin and Maym principles when it speaks of ‘good’ and ‘evil’. These terms allude to the sefirot ‘Depth of Good’ (i.e. Hockmah) and ‘Depth of Evil’ (i.e. Binah) and are code for the associated principles: Maym and Shin. pg. 135
Sefer Yetzirah Magic
December 7, 2013
‚Also God made one opposite the other‛ (Eccl. 7:14). Good [Hockmah] opposite evil [Binah]. Evil [Binah] opposite good [Hockmah]. Good from good. Evil from evil. Good defines evil. And evil defines good. Good is kept for the good ones. And evil is kept for the evil ones. [Sefer Yetzirah. 6:4.] [Bracketed text added by me.]
The phrase ‚Good from good‛ is a reference to the fact that the Maym pathway is a microcosmic extension of the sefirah Hockmah (Depth of Good). Similarly, ‚Evil from evil‛ refers to the pathway of Shin—it being a downward projection into the microcosm of the sefirah Binah (Depth of Evil). The final two lines of the verse emphasize the idea that the Shin principle (i.e. ‘evil’) dominates the lives of materialistically minded human-beings, while the Maym principle (i.e. ‘good’) dominates the lives of ‘spiritually focused’ human-beings.
pg. 136
Sefer Yetzirah Magic
December 7, 2013
Figure 30 : ShM & the Sixfold Star
pg. 137
Sefer Yetzirah Magic
December 7, 2013
The Alef Principle
The mother letter Alef ( )אrepresents a universal ‘control condition’— that is, a fixed criterion established by the Creator and according to which everything in the Universe is judged, weighed, and measured. Alef corresponds to the pivot of the scale—the single stable omnipresent point that calibrates the balance between the ‘unrealized’ realm of Ain Sof (i.e. ‘non-existence’) and the ‘realized’ realm of the manifested Tree of Yetzirah. This is the function of the sefirotic expression of Alef as represented by the sefirot ‘the Holy Breath’ (Ain Sof) and ‘Breath from Breath’ (Keter). The ten depths of the Tree of Yetzirah (i.e. the ‘extremities’ of the Universe) are each anchored to this All-embracing Alef principle.
Within the Tree of Yetzirah (i.e. within the existential realm) the Alef principle controls the shifting balance between the manifested Creation of the Logos (i.e. ‘Fire from Water’, Binah) and that which is still scheduled to manifest to complete the divine Plan (i.e. ‘Water from Breath’, Hockmah). This is the function of the Alef pathway (as distinct from the sefirotic expression of Alef). The sefirah Binah (i.e. ש, Shin)—the Mother of Form—symbolizes the framework (or blueprint) of the divine Plan of the Logos. Binah incorporates everything that has so far manifested (to consciousness) in our multidimensional Universe. It’s like the outline of a partially completed jigsaw puzzle, or a wireframe model to which the manifesting Creation is gradually adhering and accruing. pg. 138
Sefer Yetzirah Magic
December 7, 2013
The sefirah Hockmah (i.e. מ, Maym) embodies the divine creative energy that’s queued behind the veil of manifested Reality, and that’s yet to appear in our Universe. Hockmah is like a bag of jigsaw puzzle pieces that are yet to be positioned in their proper places in the puzzle. It’s synonymous with the phrase ‘World to Come’ in traditional kabbalistic literature. It’s pure divine ‘potential energy’, held back behind the threshold of consciousness—like a river held back by a great dam that controls and limits its flow. Alef is the principle that governs (and controls) the entry of this divine energy into time and space (and every other dimension of our Universe). The Alef principle is necessary because Maym (i.e. the energy of Creation) can only enter the Universe through the gateway of Consciousness—specifically, higher Consciousness.71 And beings of advanced consciousness must be trained (via the guiding influence of Alef) to align their personal will with the divine Will of the Logos in order to become qualified to receive the influx of Maym. Therefore, Alef represents a divine immutable Law that ultimately determines (or influences) the experience of Consciousness within the Universe in every moment of time. Sefer Yetzirah, verse 3:1 states: Three Mothers: Alef, Maym, Shin. Their foundation is: A pan of merit; A pan of liability; And the tongue of decree deciding between them.
Conversely, the entry of Shin into the Universe is via lower levels of consciousness (and the ‘subconscious’ realm). Shin establishes the foundation of the Universe, and Maym builds the Creation upon and within that foundation. 71
pg. 139
Sefer Yetzirah Magic
December 7, 2013
The above is Aryeh Kaplan’s translation of the original Hebrew. His interpretation portrays the Alef principle as essentially a decisionmaking process—i.e. ‚the tongue of decree deciding between them‛. Kaplan’s translation emphasizes the discriminatory faculty of consciousness, but in truth Alef represents a principle that’s much deeper than the discriminating mind. Here’s an alternative translation of verse 3:1< Three primary letters: Alef, Maym, Shin. Their basis is: The scale of acquittal; The scale of guilt; And the language of law holds the balance between them.72 Hayman’s translation suggests that the Alef principle is a fixed immutable Law, and that it functions as a pivot, controlling the balance of the Universal scale. Therefore, Alef represents the ultimate determining factor in the Universe. It exists at the threshold between Consciousness and Unconsciousness, as a motionless and immoveable expression of divine Will and Purpose. The Law of Alef is ‘One’—that is, its singular essence is at the root of the conscious being of every one of us. Thus, Alef symbolizes the ultimate Law that we all must learn to adhere to. Every decision (leading to action) that we make in our dayto-day lives is weighed and measured according to whether or not it’s in conformity (or harmony) with this singular unifying divine Law.
72
Sefer Yesira. A. Peter Hayman. Mohr Siebeck, 2004. Pg. 110. pg. 140
Sefer Yetzirah Magic
December 7, 2013
When we act in harmony with the sacred Law of Alef we draw down into manifestation a small portion of divine potential energy (i.e. Maym) that swells at the back of Consciousness. It’s then that the Gatekeeper (i.e. the ‚Angel of Breath‛73, or ‘Holy Guardian Angel’) opens the ‘flood-gate’ and allows a little of the divine Water of Maym to trickle through Tifaret (the Holy Temple) and enter the twelve pathways of the octahedron. As the Water of Maym combines with the Fire of Shin within the twelve pathways (and the ShM Pillar) an aspect of the divine Creation comes into conscious manifestation. And this is woven into our collective Reality, and appears within the sefirah Malkut. In other words, we contribute to the gradual manifestation of the divine Plan on Earth—i.e. the ‘World to Come’. Because the ‘World-to-Come’ is ‘meant to be’ (i.e. by divine ordination), the ‘magical’ ShM process is sometimes accompanied by a conscious awareness of ‘synchronicity’ (or ‘serendipity’). We can therefore determine that the Alef principle is the unseen suprarational cause of synchronicity, and that synchronicity is a natural side-effect of the emergence of the divine Presence (i.e. the ‘Shekinah’) on Earth. When we choose to act in non-conformity with the Law of Alef we trigger a different metaphysical process—a process that’s dominated by the divine evolutionary Fire of Shin. In this case the ‚pan of liability‛ (or ‚scale of guilt‛) gains the ascendancy and the Law of Alef (as the pivot of the scales) responds automatically to correct the imbalance. It does so by manifesting a personal experience (i.e. a series of events) that will ultimately lead to the evolution of consciousness. The evolutionary experience is produced within the twelve pathways of the octahedron by the divinely sanctioned activity of the ‚ministers
73
Sefer Yetzirah, 1:12. pg. 141
Sefer Yetzirah Magic
December 7, 2013
of flaming fire‛ 74 (i.e. the angels who give expression to the divine Fire of Shin). It’s sometimes felt as a painful experience, but ultimately it leads to positive developments in the future. The purpose of Alef’s evolutionary response is to transform consciousness so that subsequent decisions and actions will be more perfectly in harmony with the Law of Alef (and as a consequence, the divine Plan on Earth will be realized). So mote it be.
74
Ibid. pg. 142
Sefer Yetzirah Magic
December 7, 2013
The GLGL Wheel
The twenty-two letters are the foundation. They are fixed on a wheel [GLGL, ]גלגל with 231 [RL"A, ]רל"אGates. The wheel rotates back and forth. A sign for this is: There is nothing in good
higher than Delight [ONG, ]ענג. There is nothing in evil lower than Plague [NGO, ]נגע. [Sefer Yetzirah, 2:4.]
Besides describing the original ancient Tree of Life blueprint, the Sefer Yetzirah also contains cleverly encoded design instructions for an elaborate mandala that resembles a wheel (GLGL, )גלגל. My research and experimentation (since 2001) has shown that the ‘wheel mandala’ is a detailed map of powerful metaphysical energy currents that permeate and strongly influence our mundane world.
pg. 143
Sefer Yetzirah Magic
December 7, 2013
The wheel mandala has three concentric ‘rims’ (or ‘rings’) and seven spokes, and upon the spokes are arranged twenty-one smaller wheels– i.e. three wheels per spoke. The smaller wheels also have three rims and seven spokes and upon their spokes are arranged twenty-one Hebrew letters–three per spoke. One Hebrew letter is also positioned at the centre of each wheel.
Figure 31 : The GLGL Wheel (also called Jacob’s Wheel)
pg. 144
Sefer Yetzirah Magic
December 7, 2013
Verses 2:4-6 Decoded
The main design elements of the wheel mandala are contained in verse 2:4 of the Sefer Yetzirah. It’s here that we’re told the twenty-two Hebrew letters are arranged upon a wheel. The twenty-two letters are the foundation. They are fixed on a wheel [GLGL, <]גלגל
The unusual wheel design concealed in verse 2:4 was discovered by accident (in January, 2001) while I was exploring a possible relationship between the twenty-two Tarot trumps and various magic square number arrays.
Figure 32 : The Basic Wheel Design
pg. 145
Sefer Yetzirah Magic
December 7, 2013
After arranging the ordinal numbers 75 of the twenty-two Tarot trumps (i.e. 0 to 21) on the wheel an interesting mathematical association with the Sefer Yetzirah emerged.
Figure 33 : Ordinal Numbers - Magical Arrangement
I chose the above configuration because it has mathematical properties that are similar to a ‘magic square’. We can describe the figure above as a ‘magic circle’ because the three numbers on each of its seven ‘spokes’ (or ‘radii’) add to the same number–i.e. thirty-three. Similarly, all the rows of numbers in a ‘magic square’ add to the same value.
75
That is, according to the roman numerals printed at the top of each trump card. pg. 146
Sefer Yetzirah Magic
December 7, 2013 Spoke Numbers Total 1
01+12+20
33
2
02+13+18
33
3
03+14+16
33
4
04+08+21
33
5
05+09+19
33
6
06+10+17
33
7
07+11+15
33
Grand Total
231
The Hebrew language assigns a number to every letter of the alphabet, and when the Hebrew letter values of the word GLGL (גלגל, ‘wheel’) are added together they total 66. ( )
(
)
( )
(
)
The calculation can be broken down as follows: (
)
(
)
Note the repetition of the number 33 in GLGL. Of course, the arrangement of the ordinal values of the twenty-two Hebrew letters on the wheel mandala also produces spoke values of 33. As you will see below, this is not a coincidence. The second obvious clue left for us by the author of the Sefer Yetzirah is his mention of the number 231. We already know that 231 is the sum of the numbers from one to twenty-one. (See the table above.) But this number also shows up pg. 147
Sefer Yetzirah Magic
December 7, 2013
when we apply the letters of the Hebrew alphabet to the wheel mandala. The twenty-two letters are the foundation. They are fixed on a wheel [GLGL, ]גלגל with 231 [RL"A, ]רל"אGates. [From: Sefer Yetzirah, 2:4.]
The number 231 is mysteriously revealed when we replace the numbers on the wheel with their Hebrew letter counterparts–i.e. as per the following table of ‘ordinal’ values.
Value Hebrew English Value Hebrew English 1 2 3 4 5 6 7 8 9 10 11
א ב ג ד ה ו ז ח ט י כ
A
12
B
13
G
14
D
15
H
16
V
17
Z
18
Ch
19
T
20
Y
21
K
22
ל מ נ ס ע פ צ ק ר ש ת
L M N S O P Tz Q R Sh Th
pg. 148
Sefer Yetzirah Magic
December 7, 2013
The table above numbers the twenty-two Hebrew letters according to their natural alphabetical order. 76 Here’s how these Hebrew letter/number correspondences translate to the wheel mandala<
Figure 34 : The Hebrew Letter Correspondences
And here it is transliterated to English<
These are the ‘ordinal’ values of the Hebrew alphabet. They are not the same as the values given to the Hebrew letters when they’re used to signify numbers in the Hebrew language. 76
pg. 149
Sefer Yetzirah Magic
December 7, 2013
Figure 35 : The Hebrew Letter Correspondences (Eng.)
Incredibly, the number 231 (RLA, )רל"אis written in Hebrew on the first spoke of this first wheel of the multi-wheel mandala.
In the Hebrew language the letters RLA ( )רל"אrepresent the number 231. The appearance of this number on the first spoke of the first wheel is extraordinary. It indicates that the author intentionally included the number 231 in this key verse to serve as another clue to the secret design of the GLGL wheel mandala.
pg. 150
Sefer Yetzirah Magic
December 7, 2013
Figure 36 : The First Wheel - RLA (231)
A third clue also confirms the integrity of this wheel design. It’s found in the final part of verse 2:4< The twenty-two letters are the foundation. They are fixed on a wheel [GLGL, ]גלגל with 231 [RL"A, ]רל"אGates. The wheel rotates back and forth. A sign for this is: There is nothing in good higher than Delight [ONG, ]ענג. There is nothing in evil lower than Plague [NGO, ]נגע. [Sefer Yetzirah, 2:4.]
pg. 151
Sefer Yetzirah Magic
December 7, 2013
It’s generally recognized by Sefer Yetzirah researchers that the Hebrew words ONG (‘delight’) and NGO (‘plague’) were deliberately included in verse 2:4 as cryptic clues to aid in revealing the deeper mysteries of the book. Many researchers however, assume that ONG and NGO refer to the Hebrew letter permutations that form the ‘231 gates’.77 But the Sefer Yetzirah makes it clear (elsewhere in the text) that the gates are composed of two Hebrew letters, so why did the author choose words of three letters as his word-keys? And why conceal this information at all when it’s stated plainly in the very next verse. He permuted them, weighed them, and transformed them, Alef with them all and all of them with Alef, Bet with them all and all of them with Bet. They repeat in a cycle and exist in 231 Gates. [From: Sefer Yetzirah, 2:5.]
It becomes obvious what the author of the Sefer Yetzirah was actually referring to when we take another look at the Hebrew letters as we’ve mathematically arranged them on the first wheel of the GLGL multiwheel mandala.
The ‘231 Gates’ are the 231 possible pairings of the twenty-two Hebrew letters (without duplication). 77
pg. 152
Sefer Yetzirah Magic
December 7, 2013
Figure 37 : ONG - Hebrew
Figure 38 : ONG - English
pg. 153
Sefer Yetzirah Magic
December 7, 2013
As you can see, the Hebrew word ONG is clearly visible on the third spoke of the wheel. This is further confirmation that our wheel design and its Hebrew letter arrangement are correct. But there’s still one more step (or rather a series of steps) to perform in order to construct the larger, more complex multi-wheel mandala.
The first wheel mandala (pictured above) contains only the first twenty-one gates, or more correctly, twenty-one ‘pathways’. The letter pairings are termed ‘pathways’ because although there are 231 gates, there are a total of 462 pathways 78 of entry through those gates. In other words, gate A-B can be passed through from the left, in which case it’s experienced as the pathway A-B, or it can be passed through from the right, in which case it’s experienced as the pathway B-A. This important detail is what verse 2:5 informs us when it states< Alef with them all and all of them with Alef, Bet with them all and all of them with Bet. They repeat in a cycle and exist in 231 Gates. [From: Sefer Yetzirah, 2:5.]
The Hebrew word ‘netiv’ (NThYB, נתיב, ‘pathway’) occurs (in its plural form) in Sefer Yetzirah 1:1. The numerical value of NThYB is 462. Verse 1:1 contains the phrase ‘netivot peliot’ (NThYBVTh PLYAVTh) ‘mystical pathways’. This phrase read in reverse contains ALP BYTh (A-B)–the first two Hebrew letters spelled in full. It’s a coded reference to the ‘231 gates’ and the ‘462 pathways’. 78
pg. 154
Sefer Yetzirah Magic
December 7, 2013
Note that according to verse 2:5 the Hebrew letter pairings ‚exist in 231 Gates‛, but are not the ‘gates’ themselves.
The first twenty-one pathways are derived from the wheel mandala by combining the central letter (Tav, )תwith each of the surrounding letters starting from the inner rim (or ‘first ring’) and the first spoke. The cycle ends when the seventh spoke on the outer rim (or ‘third ring’) is reached. This sequence traces out a three-arc spiral that winds around the mandala from the inner ring to the outer ring.
Figure 39 : The First Wheel Pathway Sequence
pg. 155
Sefer Yetzirah Magic
December 7, 2013
The first pathway of the wheel is Th-A (Tav-Alef, א-)ת. This pathway initiates the first arc of the spiral. The second pathway is Th-B (TavBet, ב- )תwhich is followed by Th-G (Tav-Gimel, ג-)ת, etc. The seven spokes are cycled through in their natural order, one to seven (around the inner rim). The first arc of the spiral ends at the seventh spoke with the pathway Th-Z (Tav-Zayn, ז-)ת. The second arc of the spiral begins on the middle rim and the first spoke. It commences with the pathway Th-L (Tav-Lamed, ל-)ת. The arc follows the natural order of the spokes around the middle rim and ends with the pathway Th-K (Tav-Kaf, כ-)ת. The third arc of the spiral follows the same course, beginning with the pathway Th-R (Tav-Raysh, ר- )תon the first spoke and outer rim, and ending with Th-S (Tav-Sameck, ס- )תon the seventh spoke and outer rim. This sequence of Hebrew letter pathways may appear strange because it doesn’t follow the normal alphabetical order. However, my own (and other’s) experience examining energy cycles produced by this pathway sequence (since 2002) has shown it to accurately symbolically resonate with significant events and developments in people’s lives.
In order to determine the next array of twenty-one pathways we must shift the Hebrew letters one place backwards on the wheel mandala. This produces a second wheel with a different letter configuration. The resulting Hebrew letter arrangement is configured according to the original ‘magic circle’ template except that the letters have taken one step back from their original placements. So Alef ( )אsteps backwards into the original position of Tav ()ת, and Tav steps back into pg. 156
Sefer Yetzirah Magic
December 7, 2013
the original position of Shin ()ש, etc. All the rest of the twenty-two wheel mandalas are constructed using this ‘one step back’ sequence.
Figure 40 : The Second Wheel
The next verse of the Sefer Yetzirah, verse 2:6, provides us with another word-key that not only reconfirms our wheel design, but also verifies our revolving Hebrew letter arrangement. The word-key is ‘air’ (AVYR). He formed substance out of chaos and made non-existence into existence. He carved great pillars from air [AVYR, ]אויר that cannot be grasped. [From: Sefer Yetzirah, 2:5.] pg. 157
Sefer Yetzirah Magic
December 7, 2013
Figure 41 : "Air that cannot be grasped"
The Hebrew word AVYR (‘air’, )אוירis plainly visible on the fifth spoke of the second wheel mandala (pictured above).
The twenty-one pathways of the second wheel unfold according to the same rim and spoke sequence as the pathways of the first wheel. And this general rule applies also to the pathways of all the remaining wheels.
pg. 158
Sefer Yetzirah Magic
December 7, 2013
Figure 42 : The Second Wheel Pathway Sequence
The first pathway of the second wheel is A-B (Alef-Bayt, ב-)א79 and the final pathway is A-O (Alef-Ayin, ע-)א. The pathway spiral always begins on the inner rim first spoke and always ends on the outer rim seventh spoke. The final wheel in the series is the twenty-second wheel. Its twentyone pathways complete the 462 pathways of the full Hebrew letter cycle of the Sefer Yetzirah.
Note that this letter pairing is the 22nd in the entire unfolding sequence of pathways. Mysteriously, it appears to allude to the twenty-two letters of the Hebrew Alef-bet. 79
pg. 159
Sefer Yetzirah Magic
December 7, 2013
Verse 2:4 mentions the rotation of the GLGL wheel< The twenty-two letters are the foundation. They are fixed on a wheel [GLGL, ]גלגל with 231 [RL"A, ]רל"אGates. The wheel rotates back and forth< As demonstrated above, within the GLGL wheel there is a simultaneous double rotation of the Hebrew letters. The phrase ‚the wheel rotates back and forth‛ can be understood to mean that the Hebrew letter pathway spiral rotates forward within each wheel, while (at the same time) the Hebrew letters rotate backwards as each wheel is formed within the GLGL multi-wheel mandala.
pg. 160
Sefer Yetzirah Magic
December 7, 2013
The LB Wheel
The final (i.e. 22nd) wheel plays a special role in the metaphysical scheme because it’s placed at the centre of the larger multi-wheel mandala. This wheel is like a ‘master key’ because it contains the design for the layout of all the other wheels within the multi-wheel configuration. For this reason I call it the ‘key wheel’, or ‘key mandala’. 80 Like the nucleus of a cell the ‘key mandala’ contains the complete ‘DNA’ blueprint of the larger Wheel.
Figure 43 : The Key Mandala
80
I also refer to it as the LB ( )לבWheel for reasons explained below. pg. 161
Sefer Yetzirah Magic
December 7, 2013
The twenty-one Hebrew letters contained within the main body of the ‘key wheel’ precisely mirror the central letters of the twenty-one surrounding wheels. In other words, the key wheel maps out how all the other wheels are organized within the multi-wheel mandala. It does so by arranging all the centre letters of the other wheels according to its own Hebrew letter configuration.
Figure 44 : The GLGL Wheel - Tav ()ת
pg. 162
Sefer Yetzirah Magic
December 7, 2013
So, for example, the first wheel has Tav ( )תas its central glyph. The Tav wheel is located on the inner rim and first spoke of the larger multiwheel mandala–the same relative position of Tav in the body of the key wheel. (See the white highlights in the figure above.)
The twenty-one pathways of the key mandala instil their influence invisibly into the surrounding wheels of the multi-wheel mandala. In fact, the key mandala controls and governs from its central position the entire scope of the multi-wheel.
Here’s another example: The second wheel of the GLGL multi-wheel mandala has Alef ( )אas its central Hebrew letter. (See below right.)
Figure 46 : The Implanted Alef
Figure 45 : The Projection of Alef
pg. 163
Sefer Yetzirah Magic
December 7, 2013
The ‘seed’ of Alef is projected from the key wheel (above left) and is implanted on the inner rim and second spoke of the multi-wheel mandala. The Hebrew letter spiral then unfolds and forms a wheel around the Alef seed. The purpose of the spiral within the second wheel is to nurture the Alef seed and bring it into manifestation (i.e. from the World of Yetzirah/Formation into the World of Assiah/Making). Similarly, the function of the spiral pathway sequences as they occur within all the lesser wheels of the multi-wheel mandala is to bring their central Hebrew letter archetypes into ‘physical’ manifestation. And consequently, the function of the entire multi-wheel scheme is ultimately to bring the central Hebrew letter of the central ‘key wheel’ into manifestation–i.e. the letter Shin ()ש.
Of great significance is the fact that the key wheel (and therefore the whole multi-wheel complex) has the Hebrew letter Shin ( )שat its centre. He formed substance from chaos, and he made it with fire [ASh, ]אשand it exists, and he hewed out great columns from intangible air< [From: Sefer Yesira, § 20] 81
81
Sefer Yesira. A. Peter Hayman. Mohr Siebeck. 2004. Pg. 104. pg. 164
Sefer Yetzirah Magic
December 7, 2013
The above extract is from A. Peter Hayman’s translation of § 20 (referenced as verse 2:6 in Kaplan) of the Long Recension of the Sefer Yetzirah. Note that it states: ‚he made it with fire‛. In fact, not only does the key wheel mandala have Shin (symbolizing ‘divine Fire’) at its centre, but it also has the two letters that compose the Hebrew word for ‘fire’ (i.e. ASh, )אשspelled out in full on its 2nd and 7th spokes.
Figure 47 : Key Wheel - Alef Shin
The second spoke spells the word ALPh (אלף, Alef, A, )אand the seventh spoke spells ShYN (שין, Shin, Sh, )ש. The seventh spoke includes Vav ( )וon the inner rim, but this can be ignored. These letter sequences are beyond coincidence (in my opinion).
pg. 165
Sefer Yetzirah Magic
December 7, 2013
Shin represents divine Fire and characterizes the sefirah Binah in the metaphysical scheme of the Sefer Yetzirah. So the key wheel can be imagined as being analogous to Binah on the Tree of Life. The seven spokes of the multi-wheel can then be thought of as the seven emanations of Binahâ&#x20AC;&#x201C;i.e. symbolizing the seven lower sefirot of the Tree of Life.
pg. 166
Sefer Yetzirah Magic
December 7, 2013
The TLY Spiral
The meaning of the Hebrew word TLY ( )תליin the Sefer Yetzirah is much debated. Some commentators see it as an allusion to the cosmic coiled serpent–i.e. the constellation Draco that’s located near the celestial North Pole. But I believe it represents the coiled spiral-cycle that winds its way around the multi-wheel mandala and maps the Hebrew two-letter gates and pathways. In my experience the TLY spiral can be understood as representing the ‘path of the serpent’ within our Earth sphere because it appears to express the flow of ‘kundalini fire’ that moves through the life of every human-being–promoting the evolution of body, mind, and soul.
The Hebrew word TLY means ‘to hang, or suspend’, but it also implies something that’s ‘curved’, like a hanging ‘curl of hair’ (TLTL, )תלתל. And hence its translation as ‘hook’ in the Sefer Yetzirah. The twenty-two letters are their foundation. It is fixed on the Hook [TLY, ]תלי, on a wheel with two hundred and [thirty]-one gates. [From: Sefer Yesira, § 18.] 82
82
Sefer Yesira. A. Peter Hayman. Mohr Siebeck. 2004. Pg. 98. pg. 167
Sefer Yetzirah Magic
December 7, 2013
My interpretation of the meaning of TLY (‘hook’) in the above extract is ‘a spiral’ (which, of course, is naturally curved). ‚The twenty-two letters are their foundation. It is fixed on a spiral [TLY, ]תלי on a wheel [GLGL, ‛<]גלגל
TLY is one of a group of three words that are always mentioned together in the Sefer Yetzirah–TLY, GLGL, and LB. These three are usually translated as ‘hook’, ‘wheel’, and ‘heart’ respectively, but I believe a more meaningful translation is: TLY ( )תלי: ‘spiral’, GLGL ( )גלגל: ‘circle’ (or ‘wheel’), LB ( )לב: ‘centre’ (‘innermost part’). In other words, they’re all technical terms that refer to components of the multi-wheel mandala.83 GLGL refers to the wheel itself. TLY refers to the spiral pathway within the wheel. LB refers to the key wheel at the centre (or ‘heart’) of the multi-wheel mandala.
The Hebrew word LB ( )לבhas the numerical value 32 (i.e. L + B = 30 + 2). The number 32 characterizes the LB wheel (and all the wheels of the GLGL
mandala)
because
every
component
mandala
has
32
fundamental elements:
Because the Sefer Yetzirah is multi-layered these words also have other meanings in other contexts within the book. 83
pg. 168
Sefer Yetzirah Magic
December 7, 2013
3 Rims (Gabot, )גבות 7 Spokes (Yadot, )ידות 22 Hebrew letters (‘Eyes’, Oyinim, )עינים84 Thus, the basic numerological structure of the LB wheel mandala establishes the 3-7-22 geometric blueprint for the whole GLGL mandala. And note that its design closely mirrors the numerological structure of the kabbalistic Tree of Life diagram. 85
The numerical value of TLY is also significant< ()תלי The TLY spiral-cycle is a sequence of 441 pathways that begins from the first pathway Th-A (Tav-Alef) of the first wheel and ends at the 21st pathway N-Z (Nun-Zayn) of the 21st wheel. The cycle is then repeated ad infinitum. The TLY spiral is composed of only 441 pathways (rather than 462) because twenty-one (of the 462) pathways are contained within the key wheel (i.e. LB mandala) at the centre of the multi-wheel complex. These twenty-one pathways do exist within the TLY spiral, but only in a state of latent potential at the centre of each of the twenty-one lesser wheels of the multi-wheel mandala. The 21 concealed pathways emerge into manifestation as a result of the action of the TLY spiralcycle that winds its way around them.
84
This terminology is derived from Ezekiel I (quoted below).
Because the Tree of Life diagram has three higher sefirot, seven lower sefirot, and twenty-two pathways. 85
pg. 169
Sefer Yetzirah Magic
December 7, 2013
The Book of Ezekiel
The Sefer Yetzirah contains instructions for building a complex mandala the appearance of which can be described as â&#x20AC;&#x2DC;wheels within a wheelâ&#x20AC;&#x2122;, which brings to mind the vision of Ezekiel< Now as I looked at the living creatures, I saw a wheel upon the earth beside the living creatures, one for each of the four of them. As for the appearance of the wheels and their construction: their appearance was like the gleaming of a chrysolite; and the four had the same likeness, their construction being as it were a wheel within a wheel. When they went, they went in any of their four directions without turning as they went. The four wheels had rims and they had spokes; and their rims were full of eyes round about. And when the living creatures went, the wheels went beside them; and when the living creatures rose from the earth, the wheels rose. Wherever the spirit would go, they went, and the wheels rose along with them; for the spirit of the living creatures was in the wheels. [Ezekiel, 1:15-20. The Revised Standard Version of the Bible.] pg. 170
Sefer Yetzirah Magic
December 7, 2013
Ezekiel’s vision is highly suggestive of the Sefer Yetzirah’s wheel design, and it may be that the prophet saw an image reflected from the same esoteric source that inspired the Sefer Yetzirah. Ezekiel describes four ‘living creatures’ accompanied by four wheels. The four wheels symbolize cycles of energy that flow through the four kabbalistic Worlds–Emanation, Creation, Formation, and Making. The Sefer Yetzirah’s wheel (also called Jacob’s Wheel) belongs to the third kabbalistic world–the World of Yetzirah–the ‘psycho-spiritual’ ‘World of Formation’. It maps out a process that involves the implantation of twenty-one seed-forms from the World of Formation into the lower ‘physical’ World of Making (Assiah). And it describes how, through a complex spiral-cycle, those seed-forms are brought into manifestation within the World of Assiah. The four wheels had rims (Gabot, )גבותand they had spokes (Yadot, ;)ידותand their rims were full of eyes (Oyinim, )עיניםround about. The ‘eyes’ (עינים, OYNIM) of Ezekiel’s wheels are possibly an oblique reference to the 462 Hebrew letters that are arranged upon the three ‘rims’ (or ‘rings’) of the GLGL Wheel mandala. Wherever the spirit would go, they went, and the wheels rose along with them; for the spirit of the living creatures was in the wheels. The ‘spirit of the living creatures’ possibly refers to the ‘key wheel’ (or ‘hub’) that’s nested at the centre of the GLGL Wheel. It instils its ‘spirit’ into the twenty-one surrounding wheels by providing the Hebrew letters that are fixed at the centre of each wheel.
pg. 171
Sefer Yetzirah Magic
December 7, 2013
Some Jacob’s Wheel Links
Main Website Basic Introduction Three Master Cycles of Jacob’s Wheel The 462 Gates Jacob’s Wheel Posters & Wall-charts Jacob’s Wheel Cycle Calculator Software
pg. 172
Sefer Yetzirah Magic
December 7, 2013
Appendix One:
The Sefer Yetzirah86
1:1
With 32 mystical paths of wisdom engraved Yah; the Lord of Hosts; the God of Israel; the Living God; King of the World; El Shaddai; Merciful and Gracious; High and Exalted; Dwelling in Eternity; Whose ShM ['name'] is Holy; He is Lofty and Holy. And He created His World with three books. With text. With number. And with communication.
This is Aryeh Kaplanâ&#x20AC;&#x2122;s translation, but with some changes and bracketed notes added by me. Iâ&#x20AC;&#x2122;ll continue to work on modifying it for future editions of this e-Book. 86
pg. 173
Sefer Yetzirah Magic
1:2
December 7, 2013
Ten sefirot beli mah ['without Mah'] And 22 Foundation Letters: Three Mothers, Seven Doubles, And twelve Elementals.
1:3
Ten sefirot without Mah. In the number of ten fingers. Five opposite five with a singular covenant precisely in the middle. In the circumcision of the tongue, and in the circumcision of the member.
1:4
Ten sefirot without Mah. Ten and not nine. Ten and not eleven. Understand with wisdom. Be wise with understanding. Examine with them and probe from them. Make [each] thing stand on its essence, And make the Creator sit on His base.
1:5
Ten sefirot without Mah. Their measure is ten which have Ain Sof ['no end']. A depth of Beginning. A depth of End. pg. 174
Sefer Yetzirah Magic
December 7, 2013
A depth of Good. A depth of Evil. A depth of Above. A depth of Below. A depth of East. A depth of West. A depth of North. A depth of South. The singular Master, God faithful King, dominates over them all from His holy dwelling until eternity of eternities.
1:6
Ten sefirot without Mah. Their vision is like the ‚appearance of lightning‛. Their limit has no end. And His word in them is ‚running and returning‛. They rush to His saying like a whirlwind. And before His throne they prostrate themselves.
1:7
Ten sefirot without Mah. Their end is imbedded in their beginning, and their beginning in their end, like a flame in a burning coal. For the Master is singular. He has no second. And before One, what do you count?
pg. 175
Sefer Yetzirah Magic
1:8
December 7, 2013
Ten sefirot without Mah. Bridle your mouth from speaking and your heart from thinking. And if your heart runs return to the place. It is therefore written, â&#x20AC;&#x161;The Chayot running and returning.â&#x20AC;&#x203A; (Ezek. 1:24) Regarding this a covenant was made.
1:9
Ten sefirot without Mah. One is the Breath of the Living God. Blessed and benedicted is the ShM of the Life of Worlds. Voice and breath and speech. And this is the Holy Breath.
1:10
Two: Breath from Breath. With it He engraved and carved 22 Foundation letters. Three Mothers, Seven Doubles, and Twelve Elementals. And one Breath is from them.
1:11
Three: Water from Breath. With it He engraved and carved [22 letters from] chaos and void, mire and clay. pg. 176
Sefer Yetzirah Magic
December 7, 2013
He engraved them like a sort of garden. He carved them like a sort of wall. He covered them like a sort of ceiling. [And He poured snow over them and it became dust as it is written: ‚For to snow He said, 'Become earth‛ (Job 37:6).]
1:12
Four: Fire from Water. With it He engraved and carved the Throne of Glory, Serafim, Ophanim, and holy Chayot, and Ministering angels. From these three He founded His dwelling. As it is written: ‚He makes His angels of breaths, His ministers of flaming fire‛ (Psalms 104:4).
1:13
He chose three letters from among the Elementals [in the mystery of the three Mothers Alef Maym Shin]. And He set them in His great ShM. And with them, He sealed six extremities. Five: He sealed Above and faced upward and sealed it with Yud Vav Heh. Six: He sealed Below and faced downward and sealed it with Heh Vav Yud. Seven: He sealed East and faced straight ahead and sealed it with Yud Heh Vav. Eight: He sealed West and faced backward and sealed it with Vav Heh Yud. pg. 177
Sefer Yetzirah Magic
December 7, 2013
Nine: He sealed South and faced to the right and sealed it with Heh Yud Vav. Ten: He sealed North and faced to the left and sealed it with Vav Yud Heh.
1:14
These are the ten sefirot without Mah: The Breath of the Living God. Breath from Breath. Water from Breath. Fire from Water. Up, Down, East, West, North, South.
pg. 178
Sefer Yetzirah Magic
December 7, 2013
Chapter 2
2:1
Twenty-two foundation letters: Three Mothers, seven Doubles, and twelve Elementals. The three Mothers are Alef, Maym, Shin. Their foundation is: A pan of merit, a pan of liability, and the tongue of decree deciding between them. [Three Mothers, Alef, Maym, Shin. Maym hums, Shin hisses, and Alef is the Breath of air deciding between them.]
2:2
Twenty-two foundation letters. He engraved them, He carved them, He permuted them, He weighed them, He transformed them, And with them, He depicted all that was formed and all that would be formed.
2:3
Twenty-two foundation letters. He engraved them with voice. He carved them with breath. He set them in the mouth In five places: pg. 179
Sefer Yetzirah Magic
December 7, 2013
Alef, Het, Heh, Ayin in the throat. Gimel, Yud, Kaf, Qof in the palate. Dalet, Tet, Lamed, Nun, Tav in the tongue. Zayin, Samekh, Shin, Resh, Tzadi in the teeth. Bayt, Vav, Maym, Peh in the lips.
2:4
Twenty-two foundation letters. He placed them in a circle like a wall with 231 gates. The circle oscillates back and forth. A sign for this is: There is nothing in good higher than Delight. There is nothing in evil lower than Plague.
2:5
How? He permuted them, weighed them, and transformed them. Alef with them all, and all of them with Alef. Bayt with them all, and all of them with Bayt. They repeat in a cycle, and exist in 231 gates. It comes out that all that is formed and all that is spoken emanates from one ShM.
2:6
He formed substance out of chaos, and made nonexistence into existence. He carved great pillars from air pg. 180
Sefer Yetzirah Magic
December 7, 2013
that cannot be grasped. This is a sign: [Alef with them all, and all of them with Alef.] He foresees, transforms and makes all that is formed and all that is spoken â&#x20AC;&#x2DC;One ShMâ&#x20AC;&#x2122;. A sign for this thing: Twenty-two objects in a single body.
pg. 181
Sefer Yetzirah Magic
December 7, 2013
Chapter 3
3:1
Three Mothers: Alef, Maym, Shin. Their foundation is: A pan of merit, a pan of liability, and the tongue of decree deciding between them.
3:2
Three Mothers: Alef, Maym, Shin. A great, mystical secret covered and sealed with six rings. And from them emanated air, water, and fire. And from them are born Fathers. And from the Fathers, descendants.
3:3
Three Mothers: Alef, Maym, Shin. He engraved them. He carved them. He permuted them. He weighed them. And with them He depicted: Three Mothers A, M, Sh in the World. Three Mothers A, M, Sh in the Year. Three Mothers A, M, Sh in the Soul. Male and female.
3:4
Three Mothers: Alef, Maym, Shin in the World are air, water, fire. Heaven was created from fire. pg. 182
Sefer Yetzirah Magic
December 7, 2013
Earth was created from water. And air from Breath decides between them.
3:5
Three Mothers: Alef, Maym, Shin in the Year are: The hot, the cold, and the temperate. The hot is created from fire. The cold is created from water. And the temperate, from Breath, decides between them.
3:6
Three Mothers: Alef, Maym, Shin in the Soul, male and female, are the head, belly, and chest. The head is created from fire. The belly is created from water. And the chest, from breath, decides between them.
3:7
He made the letter Alef king over Breath. And He bound a crown to it. And He combined them one with another. And with them He formed: Air in the World, The temperate in the Year, And the chest in the Soul. The male with A, M, Sh. And the female with A, Sh, M. pg. 183
Sefer Yetzirah Magic
3:8
December 7, 2013
He made Maym king over water. And He bound a crown to it. And He combined one with another. And with them He formed: Earth in the World, Cold in the Year, And the belly in the Soul. The male with M, A, Sh. And the female with M, Sh, A.
3:9
He made Shin king over fire. And He bound a crown to it. And He combined one with another. And with them He formed: Heaven in the World. Hot in the Year. And the head in the Soul. The male with Sh, A, M. And the female with Sh, M, A.
pg. 184
Sefer Yetzirah Magic
December 7, 2013
Chapter 4
4:1
Seven Doubles: Bet, Gimel, Dalet, Kaf, Peh, Raysh, Tav. They direct themselves with two tongues: Bet-Bhet, Gimel-Ghimel, Dalet-Dhalet, Kaf-Khaf, Peh-Pheh, Raysh-Rhaysh, Tav-Thav. A structure of soft and hard, strong and weak.
4:2
Seven Doubles: כ פ ר ת- ב ג ד. Their foundation is: Wisdom, Wealth, Seed, Life, Dominance, Peace, and Grace.
4:3
Seven Doubles: כ פ ר ת- ב ג ד. In speech and in transposition. The transpose of Wisdom is Folly. The transpose of Wealth is Poverty. The transpose of Seed is Desolation. The transpose of Life is Death. The transpose of Dominance is Subjugation. The transpose of Peace is War. The transpose of Grace is Ugliness.
pg. 185
Sefer Yetzirah Magic
4:4
December 7, 2013
Seven Doubles: כ פ ר ת- ב ג ד. Up and Down. East and West. North and South. And the Holy Temple precisely in the center. And it supports them all.
4:5
Seven Doubles: כ פ ר ת- ב ג ד. Seven and not six. Seven and not eight. Examine with them, And probe with them. Make [each] thing stand on its essence. And make the Creator sit on His base.
4:6
Seven Doubles: כ פ ר ת- ב ג דof foundation. He engraved them, He carved them. He permuted them, He weighed them. He transformed them. And with them He formed: Seven planets in the World. Seven days in the Year. Seven gates in the Soul. Male and female.
4:7
Seven planets in the World: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. pg. 186
Sefer Yetzirah Magic
December 7, 2013
Seven days in the Year: The seven days of the week. Seven gates in the Soul, male and female: Two eyes, two ears, two nostrils, and the mouth.
4:8
He made the letter Bayt king over Wisdom. And He bound a crown to it. And He combined one with another. And with them He formed: The Saturn in the World. The Sabbath in the Year. The Mouth in the Soul. Male and female.
4:9
He made the letter Gimel king over Wealth. And He bound a crown to it. And He combined one with another. And with them He formed: Jupiter in the World. Thursday in the Year. The right Eye in the Soul. Male and female.
4:10
He made the letter Dalet king over Dominance. And He bound a crown to it. And He combined one with another. And with them He formed: Mars in the World. Tuesday in the Year. pg. 187
Sefer Yetzirah Magic
December 7, 2013
The left Eye in the Soul. Male and female.
4:11
He made the letter Kaf king over Life. And He bound a crown to it. And He combined one with another. And with them He formed: The Sun in the World. Sunday in the Year. The right Nostril in the Soul. Male and female.
4:12
He made the letter Peh king over Seed. And He bound a crown to it. And He combined one with another. And with them He formed: Venus in the World. Friday in the Year. The right Ear in the Soul. Male and female.
4:13
He made the letter Raysh king over Peace. And He bound a crown to it. And He combined one with another. And with them He formed: Mercury in the World. Wednesday in the Year. The left Ear in the Soul. Male and female. pg. 188
Sefer Yetzirah Magic
4:14
December 7, 2013
He made the letter Tav king over Grace. And He bound a crown to it. And He combined one with another. And with them He formed: The Moon in the World. Monday in the Year. The left Nostril in the Soul. Male and female.
4:15
Seven Doubles: כ פ ר ת- ב ג ד. With them were engraved: Seven Worlds, seven firmaments, seven lands, seven seas, seven rivers, seven deserts, seven days, seven weeks, seven years, seven sabbaticals, seven jubilees, and the Holy Temple. Therefore, He made sevens beloved under all the heavens.
4:16
Two stones build 2 houses. Three stones build 6 houses. Four stones build 24 houses. Five stones build 120 houses. Six stones build 620 houses. Seven stones build 5040 houses. From here on go out and calculate
pg. 189
Sefer Yetzirah Magic
December 7, 2013
that which the mouth cannot speak and the ear cannot hear.
pg. 190
Sefer Yetzirah Magic
December 7, 2013
Chapter 5
5:1
Twelve Elementals: Heh, Vav, Zayn, Het, Tet, Yud, Lamed, Nun, Sameck, Ayin, Tzaddie, Qof. Their foundation is: speech, thought, motion, sight, hearing, action, coition, smell, sleep, anger, taste, laughter.
5:2
Twelve Elementals.
הוז חטי לנס עצק. Their foundation is the twelve diagonal boundaries: The east upper boundary. The east northern boundary. The east lower boundary. The south upper boundary. The south eastern boundary. The south lower boundary. The west upper boundary. The west southern boundary. The west lower boundary. The north upper boundary. The north western boundary. The north lower boundary. pg. 191
Sefer Yetzirah Magic
December 7, 2013
They extend continually until eternity of eternities. And it is they that are the boundaries of the World.
5:3
Twelve Elementals.
הוז חטי לנס עצק. Their foundation is: He engraved them, carved them, permuted them, weighed them, and transformed them. And with them He formed: Twelve constellations in the World; Twelve months in the Year; And twelve directors in the Soul. Male and female.
5:4
Twelve constellations in the World: Aries (T'leh, the Ram); Taurus (Shor, the Bull); Gemini (Teumim, the Twins); Cancer (Sartan, the Crab); Leo (Ari, the Lion); Virgo (Betulah, the Virgin); Libra (Maznayim, the Scales); Scorpio (Akrav, the Scorpion); Sagittarius (Keshet, the Archer); Capricorn (Gedi, the Kid); Aquarius (Deli, the Water Drawer); Pisces (Dagin, the Fish).
pg. 192
Sefer Yetzirah Magic
5:5
December 7, 2013
Twelve months in the year: Nissan, Iyar, Sivan, Tamuz, Av, Elul, Tishrei, Cheshvan, Kislev, Tevet, Shevat, Adar.
5:6
Twelve directors in the soul. Male and female. The two hands, the two feet, the two kidneys, the gall bladder, the intestines, the liver, the korkeban, the kivah, the spleen.
5:7
He made the letter Heh king over speech. And He bound a crown to it. And He combined one with another. And with them He formed: Aries in the World; Nissan in the Year; And the right foot in the Soul. Male and female. He made the letter Vav king over thought. And He bound a crown to it. And He combined one with another. And with them He formed: Taurus in the World; Iyar in the Year; And the right kidney in the Soul. Male and female. pg. 193
Sefer Yetzirah Magic
December 7, 2013
He made the letter Zayn king over motion.. And He bound a crown to it. And He combined one with another. And with them He formed: Gemini in the World; Sivan in the Year; And the left foot in the Soul. Male and female.
5:8
He made the letter Het king over sight. And He bound a crown to it. And He combined one with another. And with them He formed: Cancer in the World; Tamuz in the Year; And the right hand in the Soul. Male and female. He made the letter Tet king over hearing. And He bound a crown to it. And He combined one with another. And with them He formed: Leo in the World; Av in the Year; And the left kidney in the Soul. Male and female. He made the letter Yud king over action. And He bound a crown to it. And He combined one with another. And with them He formed: pg. 194
Sefer Yetzirah Magic
December 7, 2013
Virgo in the World; Elul in the Year; And the left hand in the Soul. Male and female.
5:9
He made the letter Lamed king over coition. And He bound a crown to it. And He combined one with another. And with them He formed: Libra in the World; Tishrei in the Year; And the gall bladder in the Soul. Male and female. He made the letter Nun king over smell. And He bound a crown to it. And He combined one with another. And with them He formed: Scorpio in the World; Cheshvan in the Year; And the intestine in the Soul. Male and female. He made the letter Sameck king over sleep. And He bound a crown to it. And He combined one with another. And with them He formed: Sagittarius in the World; Kislev in the Year; And the Kivah in the Soul. Male and female. pg. 195
Sefer Yetzirah Magic
5:10
December 7, 2013
He made the letter Ayin king over anger. And He bound a crown to it. And He combined one with another. And with them He formed: Capricorn in the World; Tevet in the Year; And the liver in the Soul. Male and female. He made the letter Tzaddie king over taste. And He bound a crown to it. And He combined one with another. And with them He formed: Aquarius in the World; Shevat in the Year; And the Korkeban in the Soul. Male and female. He made the letter Qof king over laughter. And He bound a crown to it. And He combined one with another. And with them He formed: Pisces in the World; Adar in the Year; And the spleen in the Soul. Male and female.
5:11
He made them like a trough. He arranged them like a wall. He set them up like a battle. pg. 196
Sefer Yetzirah Magic
December 7, 2013
Chapter 6
6:1
These are the Three Mothers: Alef, Maym, Shin. And from them emanated three Fathers. And they are air, water, and fire. And from the Fathers, descendants. Three Fathers and their descendants; And seven planets and their hosts; And twelve diagonal boundaries. A proof of this: True witnesses in the World, Year, Soul. And a rule of twelve, and seven, and three. He set them in the Teli, the Cycle, and the Heart.
6:2
Three Mothers: Alef, Maym, Shin. Air, water, and fire. Fire is above, water is below, and air of Breath is the rule that decides between them. And a sign of this thing is that fire supports water. Maym hums, Shin hisses, and Alef is the breath of air that decides between them.
6:3
The Teli in the World is like a king on his throne. The Cycle in the Year is like a king in the province. The Heart in the Soul is like a king in war. pg. 197
Sefer Yetzirah Magic
6:4
December 7, 2013
â&#x20AC;&#x161;Also God made one opposite the otherâ&#x20AC;&#x203A; (Eccl. 7:14). Good opposite evil. Evil opposite good. Good from good. Evil from evil. Good defines evil. And evil defines good. Good is kept for the good ones. And evil is kept for the evil ones.
6:5
Three: Each one stands alone. One acts as advocate; one acts as accuser; and one decides between them. Seven: Three opposite three, and one is the rule deciding between them. Twelve stand in war: Three love; three hate; three give life; and three kill. Three love: the heart and the ears. Three hate: the liver, the gall, and the tongue. Three give life: the two nostrils and the spleen. Three kill: the two orifices and the mouth. And God faithful King rules over them all from His holy habitation until eternity of eternities. pg. 198
Sefer Yetzirah Magic
December 7, 2013
One on three; three on seven; seven on twelve. And all are bound, one to another.
6:6
These are the twenty-two letters with which engraved: Ehyeh, Yah, YHVH Elohim, YHVH, YHVH Tzavaot, Elohim Tzavaot, El Shaddai, YHVH Adonoy. And with them He made three Books. And with them He created His World. And He formed with them all that was ever formed, and all that ever will be formed.
6:7
And when Abraham our father, may he rest in peace, looked, saw, understood, probed, engraved and carved, He was successful in creation. As it is written: ‚And the souls that they made in Haran‛ (Genesis 12:5). Immediately there was revealed to him the Master of all, may His ShM be blessed forever. He placed him in His bosom, and kissed him on his head, and He called him, ‚Abraham my beloved‛ (Isaiah 41:8). He made a covenant with him, and with his children after him forever. As it is written: ‚And he believed in God, pg. 199
Sefer Yetzirah Magic
December 7, 2013
and He considered it to him for righteousnessâ&#x20AC;&#x203A; (Genesis 15:6). He made with him a covenant between the ten fingers of his hands (this is the covenant of the tongue) and between the ten toes of his feet (this is the covenant of circumcision). And He bound the 22 letters of the Torah to his tongue. And He revealed to him His mystery. He drew them in water; He flamed them with fire; He agitated them with Breath; He burned them with the seven [planets]; He directed them with the twelve constellations. End of Sefer Yetzirah
pg. 200
Sefer Yetzirah Magic
December 7, 2013
pg. 201