Yetziratic Magic PDF

The 231 Gates of the Sefer Yetzirah Page 1 of 1
Yetziratic Magic
A Research Project
By Mallukh AHI
Copyright © 2001. Patrick Mulcahy / AstroQab To the AstroQab

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Yetziratic Magic - Foreword Page 1 of 1
Yetziratic Magic
Foreword
The Sefer Yetzirah is a very mysterious book. One reason for this is due to the commonly held view
that there is hidden esoteric knowledge encoded within it. The present work is an exploration of
various possibilities that have emerged in my personal studies of the book.
My approach to this work is not structured in any consciously logical way. It is more like an
extended meditation. I have taken an approach that is based on inspirational and intuitive impulses
that are emerging in their own time and supra-rational way in my consciousness. As these impulses
are registered in my mind I immediately record them and publish them on this web -site. In other
words, this work is being produced spontaneously, amidst an aura of trust in the inner guidance I am
receiving, and I don't know where it is leading.
The journey began during the Luna eclipse of 10th January, 2001. This eclipse occurred on my 'solar
birthday' - i.e. on the day of my 2001 solar return. This means that the eclipse precisely aligned with
my Sun in the 3rd House in Capricorn.
Eclipses are produced by the alignment between the Sun, the Moon and the Luna nodes. As it
happens, the longitudinal position of the North Node (during this eclipse) was in the 16th degree of
Cancer which bears the following Sabian symbol...
"A man studying a mandala in front of him, with the help of a very ancient book."
[From: An Astrological Mandala, by Dane Rudhyar, pg. 120.]
The correspondence to the present work is obvious.
So these opening words are aimed towards helping you to understand the nature of the creative
process involved in the production of this thesis. This is important because it will enable you to
approach it in the right light. What is required is an open and enquiring mind combined with a strong
measure of discrimination, and an experimental attitude.
It is my hope that this work will (at least) inspire new ideas in the area of research into the Sefer
Yetzirah, and that ultimately the hidden knowledge that it contains will be revealed.
Go to the Introduction
Go to Yetziratic Magic - Main Page
Go to A System of Divination
Go to The Twenty-two Mandalas of Spirit-Ether (Involutionary)
Go to The Twenty-two Mandalas of Spirit-Ether (Evolutionary)
Copyright © 2001. Patrick Mulcahy / AstroQab

All rights reserved.
Yetziratic Magic - Intro - 1 Page 1 of 6
7 - Introduction to Yetziratic Magic - 2
The 231 Gates of the Sefer Yetzirah

The '231 gates' are first mentioned in the Sefer Yetzirah in chapter two, verse four (of the Gra
Version) where it is said...
Twenty-two Foundation Letters:

He placed them in a circle (GLGL)
like a wall with 231 (RLA) Gates.
The Circle oscillates back and forth.
A sign for this is:
There is nothing in good higher than Delight (ONG)
There is nothing evil lower than Plague (NGO)
These 231 Gates are thought to be the 231 possible pairings of Hebrew letters without repetition, but
allowing transposed placements. The 231 pairings are meant to be employed in various meditations
and magical operations, and in one tradition are said to facilitate the creation of a 'golem'. The
standard definition of 'golem' is 'that which is unwrapped, or unformed, like a fetus', but refers in
magical folk-lore to an human-like automaton fabricated by magical means.
The 231 Gates are depicted by our qabalistic forebears as a series of 22 tables of Hebrew letters, with
eleven of those being associated with the 'partzuf' or front side of the eleven sefiroth of the Tree of
Life (i.e. including Daath), while the remaining eleven are assigned to the rear side of the sefiroth.
These tables are included in an Appendix of Aryeh Kaplan's version of the Sefer Yetzirah published
by Weiser.
But what I propose is an alternative method for arranging the 22 Hebrew letters - not in a square, but
in a circle. I believe that this method may in fact have been the original format that was used by the
author of the Sefer Yetzirah because of certain clues that he left us in the text.
The first of these clues is the word GLGL which is used by the Sefer Yetzirah to describe the 231
gates, and that is normally translated as 'circle' by translators of the book. But another common
meaning of the word is 'wheel'. I think the 'wheel' referred to in the text has seven spokes and takes
the following form.
The Mystical Mandalas
The numbers from 1 to 21 can be placed upon this wheel in such a way that each of the seven spokes
add up to the same number like so:
That 'mystical number' is 33. If you add up the three numbers on each of the seven spokes you will
derive this sum for each of them. I have numbered the spokes in red for easy reference during this
treatise.
1 + 12 + 20 = 33
2 + 13 + 18 = 33
3 + 14 + 16 = 33
4 + 8 + 21 = 33
5 + 9 + 19 = 33
6 + 10 + 17 = 33
7 + 11 + 15 = 33
The gematria of the word GLGL (Heb. 'wheel') is:
GL + GL = (30 + 3) + (30 + 3) = 33 + 33 = 66
As you can see, the word GLGL seems to be a clue that points to a figure that somehow significantly
derives the number 33 (and combinations thereof) - which this figure does. There might also be a
connection with the word 'golem' (GLM) because it also contains GL, or 33.
Note: If you would like to now examine the Hebrew version of this 'wheel' which
includes further evidence of the appropriateness of this new system please click
here.
The arrangement of the sequence of numbers within the Yetzirah 'wheel' mandala follows a very
distinctive pattern that consists of a double outward spiral terminated by a heptagram (or seven -
pointed star). The following diagram illustrates this...
The Magical Mandalas
It is clear that this 'wheel' symbol combines the esoterically important numbers seven and three in
the seven radiating 'spokes' and three concentric 'rings' of the wheel. The number three is also
emphasised by the 'mystical number' 33 that is connected with the spokes of the wheel. But there is
another number - a 'magical' number - that can be derived from the Yetzirah wheel. This is achieved
when certain numbers on the spokes exchange their places such that the 'wheel' assumes a truly
magical quality (in the mathematical sense of the word). The effect of this magical transposition is to
equalise the sum-totals of the three rings to the value 77 so that we end up with...
Seven spokes of 33 = (7 x 33) = 231

Three rings of 77 = (3 x 77) = 231
There appears to be four different methods of transposition that will achieve this result. Here they
are:
Variation 1
Inner ring = 20 + 18 + 3 + 4 + 19 + 6 + 7 = 77
Middle ring = 12 + 13 + 14 + 8 + 9 + 10 + 11 = 77
Outer ring = 1 + 2 + 16 + 21 + 5 + 17 + 15 = 77
Variation 2
Inner ring = 1 + 2 + 16 + 21 + 5 + 17 + 15 = 77
Middle ring = 12 + 13 + 14 + 8 + 9 + 10 + 11 = 77
Outer ring = 20 + 18 + 3 + 4 + 19 + 6 + 7 = 77
Variation 3
Inner ring = 20 + 2 + 16 + 21 + 5 + 6 + 7 = 77
Middle ring = 12 + 13 + 14 + 8 + 9 + 10 + 11 = 77
Outer ring = 1 + 18 + 3 + 4 + 19 + 17 + 15 = 77
Variation 4
Inner ring = 1 + 18 + 3 + 4 + 19 + 17 + 15 = 77
Middle ring = 12 + 13 + 14 + 8 + 9 + 10 + 11 = 77
Outer ring = 20 + 2 + 16 + 21 + 5 + 6 + 7 = 77
Notice that the middle ring of numbers doesn't change in any of the four variations, and that
variations 1 and 2 are the complements (or opposites) of each other, as are variations 3 and 4.
It is tempting to associate these four variations with the four letters of the Tetragrammaton...
1. Yod (Fire - Leo)

2. Heh (Water - Scorpio)
3. Vav (Air - Aquarius)
4. Final Heh (Earth - Taurus)
Now if we were to include the original 'mystical' variation of the mandala and associate it with the
5th element of Spirit (or Ether) then we would produce a familiar pentagram of the elements like
so...
l Yod (Fire - Leo)

l Heh (Water - Scorpio)
l Shin (Spirit - Sun: crucified messiah)
l Vav (Air - Aquarius)
l Final Heh (Earth - Taurus)
What we have here are the theoretical beginnings of a magical system that is based upon the Sefer
Yetzirah. The four magical (or elemental) mandalas correspond with the cross of the four 'fixed
signs' of the zodiac and the four cherubim. The mystical mandala (of spirit) is in their midst and
represents the Sun/Son, or Christ crucified on the cross of the four elements. On this note, it is
interesting that the special number of the mystical mandala is 33 which is the number of 'saviour' in
Pythagorean numerology and is associated with the messiah and redemptive energy in general.
The twelve rings of the four combined elemental mandalas might refer to the twelve signs of the
zodiac. For instance, the unchanging middle ring of each of the four mandalas may correspond with
the Fixed signs of Fire, Water, Air and Earth - that is, Leo, Scorpio, Aquarius and Taurus.
It would follow then that perhaps the innermost ring of each elemental mandala was associated with
the four Cardinal signs - Aries, Cancer, Libra, and Capricorn. And the outermost rings would then
refer to the four Mutable signs - Sagittarius, Pisces, Gemini, and Virgo.
Fire Mandala (Variation 1)
Inner ring = Aries

Middle ring = Leo
Outer ring = Sagittarius
Water Mandala (Variation 2)
Inner ring = Cancer

Middle ring = Scorpio
Outer ring = Pisces
Air Mandala (Variation 3)
Inner ring = Libra

Middle ring = Aquarius
Outer ring = Gemini
Earth Mandala (Variation 4)
Inner ring = Capricorn

Middle ring = Taurus
Outer ring = Virgo
The three rings of the mandala of ether-spirit might then represent the three 'crosses of the heavens' -
the Cardinal, Fixed, and Mutable crosses.
Mandala of Ether-Spirit
Inner ring = Cardinal Cross

Middle ring = Fixed Cross
Outer ring = Mutable Cross
Go to Page 2


The Magical Mandalas - cont.
Of course, the seven traditional (i.e. 'inner') planets can also be assigned to these mandalas. Each
mandala has seven spokes so that the planets can be allocated, for instance, as follows...
There are different ways that the planets can be arranged on the wheel, and experimentation is
required to discover if there is a 'right' way.
What we have now in fact derived is a coordinate system that combines all the seven traditional
planets with all the twelve signs of the zodiac. This is so because the four elemental mandalas
express the twelve signs in their twelve rings, and now that we have assigned the seven planets to
their seven spokes we can use these spokes and rings as a kind of x:y coordinate system.
For example, to find Jupiter in Sagittarius all we need do is consult the elemental Fire mandala
(because Sagittarius is a fire sign). We then look to the outer ring of the Fire mandala (because it
represents the mutable fire sign of Sagittarius) and then we observe where the seventh spoke
intersects that ring (because Jupiter is assigned to the 7th spoke).
The number 15 is located in that position, which in the first Fire mandala corresponds to the Hebrew
letter Sameck. It just happens that the path of Sameck on the Tree of Life corresponds with the sign
Sagittarius and the Tarot card ART. This example fits well with our present planetary mandala
arrangement. Let's try another...
What about Venus in Leo? Once again we need to consult the Fire mandala. We must look to the
middle ring and the 5th spoke. There we find the number 9. This refers to the Hebrew letter Teth and
the Tarot card LUST (Leo).
Now what about the Sun in Aries? We must look to the Fire mandala, inner ring, 2nd spoke. We
observe that the number 18 is positioned here, which refers to the Hebrew letter Tzaddie and in
Crowley's system is associated with the Tarot card the EMPEROR (Aries).
Will this system work as well for the Hebrew letter Ha? Let's find out. Ha appears on the 5th spoke
of the Fire mandala, but in the outer ring in the position of the number 5. This signifies Venus in
Sagittarius which might be considered an appropriate Fire archetype for the letter Ha and the Tarot
card the STAR (to which Crowley associates the letter Ha).
We do need to realise however, that (for instance) the Hebrew letter Teth which, in the first Fire
mandala (position 9) signifies Venus in Leo, will represent in the first Water mandala Venus in
Scorpio, in the first Air mandala Venus in Aquarius, and in the first Earth mandala Venus in Taurus.
In other words, in the first elemental mandalas Teth (LUST) signifies Venus in each of the Fixed
signs.
This pattern is not repeated for all the Hebrew letters in the elemental mandalas however, because
some of the letters change their positions.
An example of this is the Hebrew letter Alef (The FOOL) which in the first Water mandala (position
1) refers to Saturn in Cancer (a Cardinal sign), but in the first Air mandala it corresponds with Saturn
in Gemini (a Mutable sign).
Another system of attributes for the five mandalas involves the four qabalistic worlds and the AIN
SOF AUR, like so...
l Ain Sof Aur : Spirit-Ether

l Atziluth : Fire
l Beriah : Water
l Yetzirah : Air
l Assiah : Earth
The four elemental mandalas express the 22 Hebrew letters each in their own elemental dimensions
such that the Fire mandala, for example, represents the Tree of Life as an expression of the element
of Fire in the 22 Hebrew letters/pathways. Thus in the same way it may also be said to signify the
world of Emanations (or Tree of Atziluth).
It would follow then that the Spirit-Ether mandala would correspond with the Ain Sof Aur, like so...
l Inner ring : Ain

l Middle ring : Ain Sof
l Outer ring : Ain Sof Aur
The Vision of Ezekiel
The 'vision of Ezekiel' is also brought to mind by this magical system of wheels, and may hold
further clues...
Ezekiel I
Ezekiel 1:1 Now it came to pass in the thirtieth year, in the fourth [month], in the fifth
[day] of the month, as I [was] among the captives by the river of Chebar, [that] the
heavens were opened, and I saw visions of God.
Ezekiel 1:2 In the fifth [day] of the month, which [was] the fifth year of king
Jehoiachin's captivity,
Ezekiel 1:3 The word of the LORD came expressly unto Ezekiel the priest, the son of
Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was
there upon him.
Ezekiel 1:4 And I looked, and, behold, a whirlwind came out of the north, a great
cloud, and a fire infolding itself, and a brightness [was] about it, and out of the midst
thereof as the colour of amber, out of the midst of the fire.
Ezekiel 1:5 Also out of the midst thereof [came] the likeness of four living creatures.
And this [was] their appearance; they had the likeness of a man.
Ezekiel 1:6 And every one had four faces, and every one had four wings.
Ezekiel 1:7 And their feet [were] straight feet; and the sole of their feet [was] like the
sole of a calf's foot: and they sparkled like the colour of burnished brass.
Ezekiel 1:8 And [they had] the hands of a man under their wings on their four sides;
and they four had their faces and their wings.
Ezekiel 1:9 Their wings [were] joined one to another; they turned not when they went;
they went every one straight forward.
Ezekiel 1:10 As for the likeness of their faces, they four had the face of a man, and the
face of a lion, on the right side: and they four had the face of an ox on the left side; they
four also had the face of an eagle.
Ezekiel 1:11 Thus [were] their faces: and their wings [were] stretched upward; two
[wings] of every one [were] joined one to another, and two covered their bodies.
Ezekiel 1:12 And they went every one straight forward: whither the spirit was to go,
they went; [and] they turned not when they went.
Ezekiel 1:13 As for the likeness of the living creatures, their appearance [was] like
burning coals of fire, [and] like the appearance of lamps: it went up and down among
the living creatures; and the fire was bright, and out of the fire went forth lightning.
Ezekiel 1:14 And the living creatures ran and returned as the appearance of a flash of
lightning.
Ezekiel 1:15 Now as I beheld the living creatures, behold one wheel upon the earth by
the living creatures, with his four faces.

Ezekiel 1:16 The appearance of the wheels and their work [was] like unto the colour of
a beryl: and they four had one likeness: and their appearance and their work [was] as it
were a wheel in the middle of a wheel.
Ezekiel 1:17 When they went, they went upon their four sides: [and] they turned not
when they went.
Ezekiel 1:18 As for their rings, they were so high that they were dreadful; and their
rings [were] full of eyes round about them four.
Ezekiel 1:19 And when the living creatures went, the wheels went by them: and when
the living creatures were lifted up from the earth, the wheels were lifted up.
Ezekiel 1:20 Whithersoever the spirit was to go, they went, thither [was their] spirit to
go; and the wheels were lifted up over against them: for the spirit of the living creature
[was] in the wheels.
Ezekiel 1:21 When those went, [these] went; and when those stood, [these] stood; and
when those were lifted up from the earth, the wheels were lifted up over against them:
for the spirit of the living creature [was] in the wheels.
Ezekiel 1:22 And the likeness of the firmament upon the heads of the living creature
[was] as the colour of the terrible crystal, stretched forth over their heads above.
Ezekiel 1:23 And under the firmament [were] their wings straight, the one toward the
other: every one had two, which covered on this side, and every one had two, which
covered on that side, their bodies.
Ezekiel 1:24 And when they went, I heard the noise of their wings, like the noise of
great waters, as the voice of the Almighty, the voice of speech, as the noise of an host:
when they stood, they let down their wings.
Ezekiel 1:25 And there was a voice from the firmament that [was] over their heads,
when they stood, [and] had let down their wings.
Ezekiel 1:26 And above the firmament that [was] over their heads [was] the likeness of
a throne, as the appearance of a sapphire stone: and upon the likeness of the throne
[was] the likeness as the appearance of a man above upon it.
Ezekiel 1:27 And I saw as the colour of amber, as the appearance of fire round about
within it, from the appearance of his loins even upward, and from the appearance of his
loins even downward, I saw as it were the appearance of fire, and it had brightness
round about.
Ezekiel 1:28 As the appearance of the bow that is in the cloud in the day of rain, so
[was] the appearance of the brightness round about. This [was] the appearance of the
likeness of the glory of the LORD. And when I saw [it], I fell upon my face, and I heard
a voice of one that spake.
The Hebrew Letters
What I have derived above are the five primary templates for the Yetzirah wheel mandalas - one for
each of the four elements plus one for ether-spirit. But each of these templates form the basis of 22
different arrangements of the Hebrew letters within the basic framework of the mandala. And each of
these 22 arrangements are further sub-divided into two halves consisting of 11 mandalas each that
are associated with the obverse and reverse sides of the eleven sefiroth of the Tree of Life.
Thus, we are now introduced to another significant number in this Yetziratic system of magic - the
number 110. This number is significant for two reasons connected with the geometry of this system.
1) The seven spokes of every wheel (mystical and magical) add up to 33. In addition to this the three
rings within each of the four magical wheels add up to 77. Therefore, we can derive 33 + 77 = 110
which is a number that most especially applies to the four elemental (or cherubic) wheels.
2) The five basic variations of mandala each produce 22 derivative mandalas (based upon the
Hebrew alefbet). Therefore, 5 x 22 = 110. This is the total number of mandalas in this magical
system.
1) 33 + 77 = 110
2) 5 x 22 = 110
This number 110 is the number of LP (lamed-peh) - the ending of the word ALP (alef-lamed-peh)
which is the name of the first letter of the Hebrew alefbet. LP represents the extension of the energy
(or influence) of A - with this latter representing the governing spiritual force and source. The ALP
formula might also be said to apply to the five mandalas where the governing mandala of ether -spirit
corresponds with A (alef) at the top of the pentagram, and the four elemental mandalas representing
LP (lamed-peh) are stationed in servitude below it.
As you know, in the course of our methodology we have derived two different types of mandalas -
mystical and magical. It appears that each of those two basic types may serve a different purpose. I
feel that the original 'mystical' (i.e. non-transposed) arrangement of the numbers on the wheel might
primarily serve a mystical (or spiritual) purpose. Therefore, the 22 Hebrew mandalas that the
'mystical' template produces may be useful as a meditative tool. This original template exhibits the
number 33 in its seven spokes and therefore 33 is its special number. It does not derive the number
77 however (except in its middle ring), and therefore cannot be considered truly magical.
The second group of four 'magical' templates - i.e. whose numbers we transposed in order to derive
both the sums 33 and 77, are meant (I feel) to be employed magically. In other words, they are (like
the Cherubim) associated with the form principle. This is my intuited feeling, and needs to be
practically tested by occultists in order to determine the truth of the matter. The special numbers that
are associated with these four templates are 77 and 110.
The following diagram depicts the first one of the 22 mystical (or 'spirit-ether') mandalas, and the
remainder of this treatise will examine all 22 of these mandalas in more detail.
Go to Page 3
Go back to Page 1


More Esoteric Geometry of the Mandalas
The Inward Spiral
Let us now examine the alternative inward spiral mandala. This variation is basically similar to our
original mandala, but it begins the numerical sequence (1 to 21) from the outermost ring and spirals
inward. In order to clearly differentiate between the outward and inward spiralling groups of
mandalas I have arranged for the inward spiral to move in the opposite (anti-clockwise) direction.
This inward anti-clockwise spiral also terminates in a heptagram, but it is formed within the
innermost ring of the mandala. Here is a diagram to illustrate...
The inward spiral mandala has the same mathematical properties as the original mandala so that it
also derives the numbers 33, 77, and 110. And this means, of course, that now we have added
another 110 mandalas to our collection producing a grand total of 220 mandalas.
Inward Spiralling Mandalas

(Involution)
22 spirit-ether mandalas
88 elemental mandalas
= 110 mandalas
Outward Spiralling Mandalas

(Evolution)
22 spirit-ether mandalas
88 elemental mandalas
= 110 mandalas
Grand Total = 220 mandalas
Now, if we assume that the inward spiralling

mandalas are involved with the process of

involution (or the incarnation of spirit 'down' into matter) and that the outward spiralling mandalas
are conversely related to the process of evolution (or the 'raising up' of matter to spirit) then we will
arrive at a picture that looks something like this...
We see in the above a seven stage process (of Creative Evolution) involving ten groups of 22
mandalas. The four mundane elements and the spirit-ether are all represented in a five level
hierarchy of planes. On the left-hand side the spirit descends into the earth with the assistance of 5 x
22 = 110 inward spiralling mandalas, and then on the right side the matter principle is redeemed via
the medium of 5 x 22 = 110 outward spiralling mandalas.
Of course this rather complex system is pure speculation and hypothesising in order to invoke some
small glimmer of understanding as to what these mandalas might mean.
Evolutionary Theory
The diagram above can actually be viewed as an incomplete representation of the seven planes of our
universe. It displays only the lowest five planes from the atmic plane to the dense physical and
emphasises the gulf that exists naturally between the three higher and the four lower planes.
The three highest planes are related to spirit while the lower four are associated with matter and the
four elements. Here follows a diagram that paints a more complete picture.
I feel that the above diagram offers a real key to the qabalistic mysteries of the Sefer Yetzirah. It
demonstrates the evolutionary development of the lower quartenary of the Tree of Life as the spirit
systematically prepares (or builds) its physical vehicle. This occurs during the 'descending'
involutionary arc which culminates in the appearance of Malkuth the 10th sefirah.
On the evolutionary 'arc of return' the soul-triad of Tifareth-Geburah-Hesed gradually unfolds (or
awakens) - like the rose upon the cross - within its physical body of manifestation.
Finally, the essence of the creative cycle (the 'nectar of the rose') is abstracted back into the 3rd plane
of Atma, and Binah the 3rd sefirah. Thus, this diagram also reconciles in a new way the seven planes
and the ten sefiroth of the Tree of Life.
Notice in the diagram the arrangement of the Yetziratic 'seals' of YHV. The initial letter of each 'seal'
cooincides with the main tetragrammatic letter of YHV in the descending arc, and VHY in the
ascending arc. And notice how the sefiroth that occupy the same plane (i.e. that are in the same
horizontal row) are on the same pillar of the Tree of Life. I feel that there is much esoteric knowledge
contained in this diagram.
One thing the diagram provides for us is a ruling YHV 'seal' for several of the groups of elemental
mandalas. They are as follows:
YHV (Netzah) - 22 Fire mandalas (Involution)

HYV (Hod) - 22 Water mandalas (Involution)
VHY (Yesod) - 22 Air mandalas (Involution)
---H (Malkuth) - 22 Earth mandalas (Involution)
---H (Malkuth) - 22 Earth mandalas (Evolution)
VYH (Tifareth) - 22 Air mandalas (Evolution)
HVY (Geburah) - 22 Water mandalas (Evolution)
YVH (Hesed) - 22 Fire mandalas (Evolution)
[See below for more on the 'seals'.]
Note: (in the above) that although Malkuth is not governed by a 'seal' of YHV
like the other sefiroth, it is however associated with six variations of the
Tetragrammaton formula each of them ending with the Hebrew letter Ha (H). These
formulae are determined by the six 'seals' of the other sefiroth interacting with
Malkuth. (See below for more information.)
The Mandalas and the Tree of Life
I have already mentioned the fact that all these mandalas incorporate especially the numbers three
and seven as an essential part of their structure, but what is the esoteric significance of these
numbers?
The qabalistic Tree of Life is comprised of ten energetic spheres (or sefiroth, meaning 'numbers' in
Hebrew), and one could say that a fundamental (or natural) division of this system is into three plus
seven. Firstly there are the three 'supernal' sefiroth called Kether, Hockmah, and Binah, (numbered 1,
2 and 3) and then the seven lower sefiroth of Hesed, Geburah, Tifareth, Netzah, Hod, Yesod, and
Malkuth (numbered 4 to 10).
My understanding is that this arrangement describes the basic division between the macrocosm
(three supernal sefiroth) and the microcosm (seven lower sefiroth). Therefore, one aspect of this
symbolism might be that the three concentric rings of the mandala refer to the three supernal
sefiroth. In terms of the inward spiral mandala perhaps like so:
Outer Ring : Kether (1)

Middle Ring : Hockmah (2)
Inner Ring : Binah (3)
Then it would follow that the seven spokes of each mandala represent the seven lower sefiroth (i.e.
of the microcosm). Here is a diagram to illustrate this relationship.
What this means is that symbolically the mandala is a somewhat similar glyph to the Tree of Life
because it contains the ten sefiroth and the 22 paths (i.e. the Hebrew letters), but in a different
format.
In this light it makes good sense that the three rings of the mandala comprehend in their ambit all the
seven spokes because the macrocosm of the three supernal sefiroth indeed contains the microcosm
of the seven lower sefiroth of the Tree of Life. In looking more closely at the mandala it could be
interpreted that Kether (the 1st sefirah) governs the highest (or first) aspect of each of the seven
lower sefiroth because the outermost ring of the mandala (which corresponds to Kether)
comprehends the entirety of each of the seven spokes (or microcosmic sefiroth). Hockmah (and the
middle ring of the mandala) would then govern the second aspect of the seven sefiroth, while Binah
(and the innermost ring) would especially rule over their third aspect.
Earlier I presented a diagram of the seven planes which described the evolutionary process as a
descent and ascent through the sefiroth of the Tree of Life. That information can also be directly
translated onto the mandala in the following way...
In this diagram the mandala has been tilted over slightly to the left so that the fourth spoke becomes
vertical. I feel that this is possibly the best way to draw the mandala because of the deep symbolism
this variation contains (as previously illustrated). But of course there are other ways to arrange the
Tree of Life upon the mandala and one must always choose the symbolism appropriate to the
particular magickal operation being performed.
Here follows the number layout for this variation of the mandala.
The numerical progression of movement within the 'involutionary' mandala is from Kether (outer
ring) to Binah (innermost ring), which describes the incarnation of the Spirit principle (Kether) into
the Form principle (Binah).
Conversley, the movement of the 'evolutionary' mandala is from the innermost ring of Binah to the
outer ring of Kether and signifies the 'path of return' from Form to Spirit. Hockmah represents the
Consciousness principle. It is the intermediary between the other two principles and is referred to the
middle ring of the mandala.
The inward The outward

spiral spiral
Kether to Binah Binah to Kether
Involutionary Evolutionary
The Six 'Seals' (or 'Rings') of YHV
Now, if we ascribe the formula YHV to the spokes of the mandala (i.e. to the lower sefiroth) using
the same method we derived in chapter three of the Sefer Yetzirah, then we obtain the following...
Note that in the diagram (above right) the Malkuth spoke has been replaced with a Daath spoke (i.e.
the vertical grey spoke) upon which the three Mother letters (A, M, and Sh) have been placed. These
correspond with the three supernal sefiroth: Kether (white outermost ring), Hockmah (grey middle
ring), and Binah (black innermost ring).
The six YHV 'seals' are read from the outermost ring in towards the centre of the mandala. The
sefirah Malkuth is symbolically placed precisely in the centre where the seven spokes converge and
it is associated with the final Ha (H) of the Tetragrammaton. Thus, this variation of the mandala
exhibits a special relationship between six of the microcosmic sefiroth (those numbered 4 to 9) and
the 10th sefirah called Malkuth. These six sefirothic relationships are described by the six 'seals' of
YHV with the addition of a final Ha from Malkuth thereby generating six tetragrammatic formulae.
Malkuth (Hesed) : YVHH

Malkuth (Geburah) : HVYH
Malkuth (Tifareth) : VYHH
Malkuth (Netzah) : YHVH
Malkuth (Hod) : HYVH
Malkuth (Yesod) : VHYH
Here is an alternative arrangement based upon the 'evolutionary theory' information that I detailed
above. The black circles on the Malkuth spoke are blank and ready to receive the letters of the
formula of the particular sefirah whose energy it is about to 'bring to earth'.
My thinking is that each formula describes the manifestation of the energy of its associated sefirah as
it crystalises (or is embodied) in Malkuth.
It seems that these six 'seals' (or 'rings') may be important magical formulae that can be used for
bringing into manifestation the energy of the six sefiroth from Hesed (4) to Yesod (9). This is
symbolised by the addition of the final Ha of Malkuth which serves to ground the energy onto the
material plane. Thus also, the inward spiral mandala might be useful for drawing in (or 'down') the
energy, concentrating it and focussing it centrally, or locally (via Malkuth). More on this subject
later.
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The 22 Mandalas as a Process
We shall now examine the mechanics involved in the individual development of the mandalas and in
their progression from one mandala in a series to the next. Here is a diagram depicting the inward
spiral of 'the path of involution'.
The spirals of each mandala unfold as follows...
First Spiral - Numbers 1 - 7 (Alef to Zain)

Second Spiral - Numbers 8 - 14 (Heth to Nun)
Heptagram - Numbers 15 - 21 (Sameck to Shin)
The following observations are also somehow significant...
l The first spiral begins from the 1st spoke and ends on the 7th spoke. 1 >> 7
l The transition from the first spiral to the second spiral involves a movement from the 7th
spoke to the 4th spoke. 7 >> 4
l The second spiral begins from the 4th spoke and ends on the 3rd spoke. 4 >> 3
l The transition from the second spiral to the heptagram involves a transfer from the 3rd spoke
to the 7th spoke. 3 >> 7
l The heptagram begins from the 7th spoke and ends on the 4th spoke. 7 >> 4 The progression
is: 7-3-6-2-5-1-4
Meditation is required to divine the meaning of these obscure combinations (with the numbers four
and seven being especially significant).
The Seven Spokes
The seven spokes of the mandala correspond with the seven lower sefiroth of the Tree of Life, and
also with the seven esoteric rays of the Theosophical teachings and Alice Bailey's writings. The three
rings of the mandala would then be associated with various esoteric triads such as:
Outer Ring Middle Ring Inner Ring

Spirit Consciousness Form
Logos Hierarchy Humanity
Monad Soul Personality
Head chakra Heart chakra Throat chakra
Electric Fire Solar Fire Fire by Friction
Sattvas Rajas Tamas
Father Son Mother
Because the first mandala establishes the archetype for all the remaining mandalas in each series, it
is important to especially examine the dynamics of that primary mandala, and the relationships
between the spokes and their various Hebrew letter conformations. Here is an image of the first
'involutionary' mandala that associates the seven sefiroth and the four lower planes with the seven
spokes.
From the diagram we can derive the following information...
Spoke Plane Sefirah Hebrew Letters Gematria

1st Spoke 4th Plane Netzah ALR 231 / 6
2nd Spoke 5th Plane Hod B M Tz 132 / 6
3rd Spoke 6th Plane Yesod GNO 123 / 6
4th Spoke 7th Plane Malkuth D Ch Sh 312 / 6

5th Spoke 6th Plane Tifareth HTQ 114 / 6
6th Spoke 5th Plane Geburah VYP 96 / 6
7th Spoke 4th Plane Hesed ZKS 87 / 6
The gematric values of the seven 'letter triads' is interesting because they all resolve to the number
six. But if we include the central Tav as being a part of each spoke then we derive the following...
1) A L R Th = 631 = 10 = 1
2) B M Tz Th = 532 = 10 = 1
3) G N O Th = 523 = 10 = 1
4) D Ch Sh Th = 712 = 10 = 1
5) H T Q Th = 514 = 10 = 1
6) V Y P Th = 496 = 19 = 10 = 1
7) Z K S Th = 487 = 19 = 10 = 1
Each of the seven spokes resolve to the number one thereby returning us to the basic number seven
(i.e. 7 x 1 = 7) upon which the whole infrastructure of the mandala is based. This magical reduction
of each of the seven spokes to the number one does not occur in every mandala of the series of 22
mandalas. There are different significant numbers for each mandala and the majority of mandalas
have two significant numbers to which various of their spokes reduce.
Thus, there are important differences between the mandalas that occur in the numerology of the
Hebrew letter triads occupying the seven spokes. Below is the complete list of 22 mandalas and their
significant numerological indicators.
Note that the columns headed 'Ruling #' contain two numbers each. The first is
the reduced gematric value of the spokes without the central Hebrew letter
included in the calculation. The second number includes the value of the central
Hebrew letter of the mandala.
Note also that the column headed 'Ruling #' contains the number value that
predominates within the mandala because it governs the greatest number of spokes.
These spokes are listed in the adjacent 'Spokes' column. The column headed
'Secondary #' contains number values that apply to the remaining spokes of the
mandala. These are listed in the adjacent 'Spokes' column.
Note that the 'plus signs' (+) in the 'Sefirah' column indicate the partzuf (or
front side) of the sefiroth, while the 'minus signs' (-) indicate the rear side.
Mandala Sefirah Ruling # Spokes Secondary # Spokes

1 (AL) Kether (+) 6/1 All - -
2 (BM) Hockmah (+) 9/1 All - -
3 (GN) Binah (+) 3/5 1,2,3,5,6,7 8/1 4
4 (DS) Daath (+) 6/9 2,3,5,6,7 2/5 1,4
5 (HO) Hesed (+) 9/4 2,3,6,7 5/9 1,4,5
6 (VP) Geburah (+) 8/4 1,2,4,5 3/8 3,6,7
7 (ZTz) Tifareth (+) 2/8 1,2,4,5,6 6/3 3,7

8 (ChQ) Netzah (+) 5/3 1,2,3,4,5,6 9/7 7
9 (TR) Hod (+) 8/7 All - -
10 (YSh) Yesod (+) 2/2 1,2,4,5,6,7 7/7 3
11 (KTh) Malkuth (+) 5/6 1,4,5,6,7 1/2 2,3
12 (LA) Kether (-) 8/1 4,5,6,7 4/6 1,2,3
13 (MB) Hockmah (-) 7/1 1,2,3,7 2/5 4,5,6
14 (NG) Binah (-) 1/5 1,2,3,6,7 5/9 4,5
15 (SD) Daath (-) 4/9 1,2,3,5,6,7 8/4 4
16 (OH) Hesed (-) 7/4 All - -
17 (PV) Geburah (-) 1/8 1,2,3,4,5,6 6/4 7
18 (TzZ) Tifareth (-) 4/3 1,2,3,4,5 9/8 6,7
19 (QCh) Netzah (-) 7/7 1,2,3,4 3/3 5,6,7
20 (RT) Hod (-) 6/7 4,5,6,7 1/2 1,2,3
21 (ShY) Yesod (-) 9/2 3,4,5,6,7 4/6 1,2
22 (ThK) Malkuth (-) 3/6 2,3,4,5,6,7 7/1 1
These special numerological relationships suggest that the letter triads are quite significant, and that
the relationships between their constituent letters are important in some esoteric way.
Here is a diagram to help clarify the meaning of the data provided in the table above.
These two mandalas provide examples of specific energy flow dynamics that operate within all the
mandalas in many different variations. The directions of flow that I have indicated by dashed arrows
are arbitrary and are meant merely to demonstrate possibilities. The different coloured arrows
indicate different energies that are described by their numerological correspondences. The GN
(Binah) mandala for instance, is receiving '8' energy (via the 4th spoke) and radiating '3' energy
(from the other six spokes). The true direction of flow however might be determined by Hebrew
words found in the relevent spokes.
Returning now to the first (i.e. AL) mandala, you will notice that the numerical series of gematric
values (from highest to lowest) almost coincides with the natural order of the spokes except that the
4th spoke moves to the beginning of the series like so:
4th Spoke - 312

1st Spoke - 231
2nd Spoke - 132
3rd Spoke - 123
5th Spoke - 114
6th Spoke - 96
7th Spoke - 87
The differences between the Hebrew letter values of the spokes of this first mandala are:
4th-1st = 312-231 = 81
1st-2nd = 231-132 = 99
2nd-3rd = 132-123 = 9
3rd-5th = 123-114 = 9
5th-6th = 114-96 = 18
6th-7th = 96-87 = 9
As you can see, all of these mathematical differences are factors of nine.
The information provided in this section of Yetziratic Magic is mainly raw data without much
interpretation because I am still pondering and researching. If you have any insights I would
welcome your contribution.
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Methods of Interpretation
The following commentary contains examples of possible ways for interpreting the mandalas.
The first spoke corresponds with the 1st Ray (of Will-Purpose) and thus it is from this spoke that the
original impulse of force emanates and subsequently is carried forward through the mandala as the
spiral unfolds.
Like all the spokes the first spoke influences the spiral at three different stages of its unfoldment.
These three stages corelate with the three basic aspects of 'being' - they are: Spirit, Consciousness,
and Form. The influence of the first spoke involves the infusion of Will (or Purpose) into the energy
of the spiral (and its consequent expression) in three separate applications represented by the
numerical positions 1, 12, and 20, and the Hebrew letters:
Alef (#1)
Lamed (#12)
Resh (#20)
The three Hebrew letters that occupy the first spoke of the first mandala obviously refer to the 231
Gates of the Sefer Yetzirah because they add up to 231.
Alef (1) + Lamed (30) + Resh (200) = 231

But they may also represent the initial energy imprint that reverberates through all the 110 yetziratic
mandalas - signifying in some way the original purpose for their manifestation.
It follows then also that any word that appears on the 1st spoke of any of the 110 mandalas might be
said to assume great importance in indicating the symbolic meaning or energetic character of that
particular mandala.
As it happens there does not appear to be any word in Hebrew that combines the Hebrew letters
ALR. Therefore, it can only be representative of the number 231. We can, however, interpret the
letter combination qabalistically to gain some understanding of its nature.
Now, according to the above analysis we can ascribe the letter Alef to the original impulse of Spirit,
then Lamed to a similar impulse in the realm of Consciousness (or Soul), and then finally Resh as an
impulse directed into and manifesting within the world of Form. Each of these impulses are charged
with the divine Purpose of the 1st Ray and are coordinated in harmony with the divine Will. Each of
them expresses or characterises the divine Purpose in each of three dimensions of 'being'.
Alef : Spirit
Lamed : Consciousness
Resh : Form
Alef means 'oxen' which could be said to symbolise the initial movement and momentum of a
powerful force - a great as an ox. Such is the force of Spirit.
Lamed means 'ox goad' which is a device designed to control the speed and direction of the 'ox' (or
'spiritual driving force'). One might say that this is one of the main purposes of consciousness - to
harness and focus the power of the spirit.
Resh means 'head' in the sense that the head is the topmost member of the human physical body. This
is the physical seat of consciousness and bodily power (or 'will'). The physical life purpose is made
conscious in the head (which is ruled by the astrological sign Aries). Thus is Resh an expression of
the 1st Ray energy in the realm of Form.
It is interesting to note how close the letter combination ALR is to the spelling of the first Hebrew
letter Alef - spelled ALP. I feel that there might be great significance in the appearance of Resh
where one might expect to find the letter Peh. Peh means 'mouth' and signifies the divine utterance
of the 'Creative Word'. Peh appears on the sixth spoke as the first letter of the word PIV ('his mouth')
or PIVTh ('mouths', 'openings') and appears to be bringing the energy of the 6th Ray into the centre
of the mandala. This is like an 'in-breathing' (i.e. via the 'mouth') of 6th Ray energy into the first
spirit-ether mandala (outward spiral).
Finally, if we add up all the Hebrew letters on the first spoke and include the central Tav we derive
ThALR which equals 631. This is the number of DTzNIOVThA interpreted to mean 'concealed
mystery' - as in 'SPRA DTzNIOVThA', the 'Book of Concealed Mystery' - an ancient qabalistic
classic text that was translated from a Latin version by S.L. MacGregor Mathers.
To follow this next discussion you will need to firstly click the following link...
The 22 Spirit-Ether Mandalas
Notice firstly that there is an extra (22nd) letter in each mandala and that it is always placed in the
central position. That is because there are only places for 21 letters on the spokes of the wheel, but
there are 22 Hebrew letters. The first mandala contains the natural sequence of Hebrew letters and so
the 22nd letter is Tav - the last letter of the Hebrew alefbet. Thus Tav is placed in the centre of that
mandala.
The centre of the wheel is a place of rest and stability and the letter that is placed there appears to
symbolise a 'spent force'. It represents the energy that was used to initiate the turning of the previous
wheel. You will notice that the letter in the number 1 position in any mandala - that is, the letter that
initiates the first movement of the wheel's spiral, drops to the centre of the wheel immediately
following. (Refer to the AL and BM mandalas to observe this phenomenon.)
It is also interesting to note that the letter (in the number 21 position) that receives the final imprint
of the energy of the Spirit-ether wheel, moves to the preeminent position at the zenith of the
following outward spiral mandala (i.e. to position 20) - as if to oversee the operations of that
mandala. In the first mandala this regal position is occupied by the Hebrew letter Resh corresponding
with the Tarot card the SUN as well as the astrological Sun. I am also reminded of the Sphinx sitting
atop the 'wheel of fortune' in Crowley's FORTUNE Tarot card. These are Yetzirah wheel dynamics
that need to be pondered.
More to follow.
The ALBaM Code
The ALBaM code (tabulated right) is a method of Hebrew letter

substitution that was used originally for concealing and decyphering The ALBaM Code
secret knowledge in qabalistic texts. Its significance in terms of the
alef 1 12 lamed
Yetziratic arrays and mandalas is evident, but mysterious.
beit 2 13 mem
Aryeh Kaplan explains very clearly the mundane (i.e. mathematical)
connection between the ALBaM code and the 22 arrays of the early gimmel 3 14 nun
kabbalists in his Sefer Yetzirah on pages 113 to 123. But to put it
simply, the 22 Hebrew letters are placed in order from 1 to 22 and dalet 4 15 samech
then divided precisely in half. Two columns of 11 letters are then
placed side by side. heh 5 16 ayin
The 22 arrays (as presented by Kaplan) correspond with the 11 vav 6 17 peh
Hebrew letter pairings of the ALBaM code because in each array
there appears on the 11th row a repeated sequence of letters that zayin 7 18 tzadie
parallel each pairing of the ALBaM code. The pairings are reversed
from the 12th to the 22nd array. chet 8 19 kuf
tet 9 20 reish
In the diagrams of the mandalas I have shaded grey the ALBaM
pairings so that each mandala can be easily matched with its yud 10 21 shin
associated traditional array (as presented in Kaplan). These pairings
always occur in the 1-12 numerical positions within the mandalas. kaf 11 22 tav
(See the diagrams above.)
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The Mother Mandala
It is natural to now generate what I would call a 'master mandala' or 'mother mandala' which simply
is a single mandala composed of all 22 mandalas in a particular series.
The way that it is constructed is along identical lines and using the same formula as used for each of
its constituent mandalas. Here is a diagram showing the basic layout. The ALBaM code is employed
to identify each constituent mandala and its position within the 'mother mandala'. The blue positive
and negative numbers refer to the sefiroth of the Tree of Life as they were anciently attributed to the
22 Yetiratic 'arrays'. The positive numbers refer to the front-side of the sefiroth while the negative
numbers refer to the rear-side. (See: Appendix III in Kaplan's Sefer Yetzirah.)
Spoke ALBaM Sefiroth

1st Spoke AL-LA-RT Kether(+) / Kether(-) / Hod(-)
2nd Spoke BM-MB-TzZ Hockmah(+) / Hockmah(-) / Tifareth(-)
3rd Spoke GN-NG-OH Binah(+) / Binah(-) / Hesed(-)
4th Spoke DS-ChQ-ShY Daath(+) / Netzah(+) / Yesod(-)
5th Spoke HO-TR-QCh Hesed(+) / Hod(+) / Netzah(-)
6th Spoke VP-YSh-PV Geburah(+) / Yesod(+) / Geburah(-)
7th Spoke ZTz-KTh-SD Tifareth(+) / Malkuth(+) / Daath(-)
By using the above organisational structure we can derive the 'mother mandala' for the involutionary
series of 'spirit' mandalas like so:
As you can see, it is a rather complex image as befits the supreme mandala of the involutionary
spirit. It resembles a fractal or holographic image in that each of its parts is similar to the whole (and
visa versa).
There is also a corresponding 'mother mandala' for each of the four elemental involutionary series of
mandalas, and also one for each of the five series of evolutionary mandalas, thus making a total of
ten 'mother mandalas'.
The use of a 'mother mandala' in meditation and magick would require that each of its component
mandalas were impressed upon the user's mind - a formidable task, but one that is to be aimed for as
meditation on the series of individual mandalas proceeds.
The Creative Process
The master (or mother) mandala is important because it appears to map out the process of creation -
a process that begins with the AL mandala and ends with the ThK mandala. This process thus
consists of 22 basic steps corresponding to the 22 component mandalas.
The Central Letters
Each component mandala has at its heart a central Hebrew letter. It is my present understanding that
this is a 'key glyph' that signifies the type of energy that each mandala is seeking to manifest. The
creative program that is designed to bring this key-glyph into manifestation is described by the seven
spokes of the mandala, and the spiralling sequence of 21 Hebrew letters that form them. Thus we
have...
Central Key Glyph = Creative purpose

Seven Spokes = Creative design
It is my feeling therefore, that the centrally located key -glyph should not be included in the image of
a mandala when it is being used in magickal workings. If it is included in the image, then the
mandala has fulfilled its purpose (symbolically speaking) and its energy is static and stabilised. If, on
the other hand, the key-glyph is omitted from the mandala image it is effectively (or magickally) in
an unbalanced, and incomplete state and the energy of the 21 letters of the seven spokes will set to
work to bring it into manifestation. This principle is very similar to the magical precept that ' if you
want to attract something into your life then you must make a space for it'.
Of course what this means is that the central mandala (i.e. the ThK mandala) of the master mandala
symbolises the creative purpose of the whole sequence of 22 mandalas. I refer to it therefore, as the
Key Mandala.
The Key Mandala tells us that the Hebrew letter Shin somehow represents the ultimate purpose of
the Creation - because Shin is the centrally located 'key-glyph' of the Key Mandala (ThK). But this
might, in fact, be only part of the story. I am presently considering the posibility that the
manifestation of Shin is related to the creation and development of the Form principle - as
symbolised by the sefirah Binah. It would then follow that the creation and development of the
Consciousness principle would involve the manifestation of the Hebrew letter Mem (and the sefirah
Hockmah). The final phase of the three-fold process would involve the creative manifestation of the
Hebrew letter Aleph and the sefirah Kether. Thus we have all three of the Mother letters
represented...
Shin (Fire) - Binah - Form principle

Mem (Water) - Hockmah - Consciousness principle
Aleph (Air) - Kether - Spirit principle
(See: A System of Divination.)
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Practical Applications of the Mandalas
Because this system of Yetziratic magic has only just been discovered there is as yet no well -tried
method for using the mandalas. All I can do at this point is offer suggestions for experimentation.
Mystical Applications
Meditation
The mandalas can be used during meditation in the same way as the 22 traditional 'arrays' are used.
The arrays are presented in an appendix to Aryeh Kaplan's Sefer Yetzirah published by Samuel
Weiser.
The Hebrew letters are combined in pairs starting at the beginning of the inner spiral at the number 1
position of the mandala. I would intuitively suggest a sequence of letter combinations that follow the
natural path of the spiral around the mandala ultimately terminating with the heptagram. [But this
initial intuition appears not to be correct - see my new research on the '231 Gates'.]
Working with the Sefiroth
The diagram (right) depicts the Hebrew letters of the first

mandala arranged upon the lower sefiroth of the Tree of
Life - from Daath to Malkuth.
This sefirothic arrangement is not based upon the

evolutionary wheel (as described on page 3), but is a new
system of allocation based upon the various word-
meanings of the Hebrew letter triads and/or their gematria.
I feel that this arrangement might be more appropriate for

practical qabalistic Tree of Life meditations and magickal
work. The method would be to visualise the Hebrew letters
within the sefiroth (as built by the magickian within his/her
personal aura) and perhaps intone (or 'vibrate') the letters in
particular combinations within those sefirothic spheres.
The letters are positioned vertically to emphasise their

association with the three principles of Being - namely,
Spirit, Consciousness, and Form. The topmost letter of
each triad refers to Spirit, the middle letter to
Consciousness, and the lowest letter to Form.
Each qabalist-magickian has his/her own preference for how to arrange the sefiroth upon the human
form. My own system places Daath above the head, Hesed near the right shoulder, Geburah near the
left shoulder, Tifareth near the solar-plexus, Netzah beside the right hip, Hod beside the left hip,
Yesod near the genitals, and Malkuth below the feet. All these eight microcosmic sefiroth are
contained within a large macrocosmic triangle composed of Kether above, Hockmah to the lower
right (floor level), and Binah to the lower left (floor level).
Here is a table that explains the reasoning for the Hebrew letter triad / sefiroth correspondences in
the diagram (above right).
Sefirah Heb. triad Gematria Notes...

ShChD means: 'to give a gift'. ChDSh means:
'to renew, repair'...like the New Moon renews
itself. This word ChDSh also actually means
Malkuth Sh-Ch-D 312
'New Moon' thereby emphasising the
disappearance, darkening, or shadow of the
Moon as perceived from the Earth (Malkuth).
LBNH = 87 and means 'Moon' in Hebrew -
refering specifically to the 'whiteness' of the
Yesod S-K-Z 87
Moon. The reference is thus to the Full Moon
as opposed to the dark New Moon of Malkuth.
MDO = 114 and means 'science' which
Hod Q-T-H 114
obviously applies well to Hod/Mercury.
ONG means: 'exquisite delight'. This is (I feel)
Netzah O-N-G 123
appropriate to the sphere of Netzah/Venus.
DKVRA = 231 and means: 'male' according to
Tifareth R-L-A 231 Crowley's Sefer Sefiroth. Traditionally,
Tifareth/Sun is refered to the 'male'.
MTzB means: 'garrison'. BLQ = 132 and
Geburah Tz-M-B 132 means: 'to lay waste'. These are apposite
images for the sphere of Geburah/Mars.
SVD YHVH = 96 and means: 'secret counsel
of the Lord'. LLHAL = 96 and means:
Hesed P-Y-V 96 'praisworthy'. MLKV = 96 and means: 'kingly
authority, royalty'. All of these are appropriate
to Hesed/Jupiter.
As an aside, note that the gematria of ONG is 123. We could equate this with the 'seal' YHV where
Y = 1, H = 2, and V = 3. This numbering system refers to the natural order of the letters of YHVH -
the Tetragrammaton.
We have already deduced that the YHV 'seal' belongs to the sefirah Netzah. (See: The Six Rings of
YHVH.) So now we can perceive a new level of meaning in verse 2:4 of the Sefer Yetzirah where it
says...
... A sign for this is:

If ONG (123) refers to the sefirah Netzah, then NGO (231) would similarly refer to the sefirah
Geburah. This is because:
ONG = 123 = YHV = Netzah

NGO = 231 = HVY = Geburah
In other words, verse 2:4 is saying...
... A sign for this is:

There is nothing in good higher than Delight (Netzah)
There is nothing evil lower than Plague (Geburah)
The real significance of these correspondences is yet to be determined.
The Seven Chakras
!!!WARNING!!! The following information is purely speculative and should be approached with
caution. Practical work involving the chakras is extremely dangerous when not supervised by a
Master.
The evolutionary mandala of spirit can be translated onto the seven chakras as per the diagram
(below-right). The rationale for this correspondence is based upon the numbering (1 to 7) of the
seven spokes of the mandala.
They correspond as follows:
No. Chakra Hebrew

1 Crown A-L-R
2 Ajna B-M-Tz
3 Throat G-N-O
4 Heart D-Ch-Sh
5 Solar Plexus H-T-Q
6 Sacral V-Y-P
7 Base Z-K-S
As we know, the three letters on each of the spokes of the evolutionary mandala refer to the
principles of Form, Consciousness, and Spirit - corresponding to the three concentric rings of the
mandala. Therefore we derive the following:
Crown Chakra
R - Spirit
L - Conciousness
A - Form
Ajna Chakra
Tz - Spirit
M - Conciousness
B - Form
Throat Chakra
O - Spirit
N - Conciousness
G - Form
Heart Chakra
Sh - Spirit
Ch - Conciousness
D - Form
Solar Plexus Chakra
Q - Spirit
T - Conciousness
H - Form
Sacral Chakra
P - Spirit
Y - Conciousness
V - Form
Base Chakra
S - Spirit
K - Conciousness
Z - Form
In the chakra diagram (above-right) the letters are positioned so that the lowest letter in each chakra
refers to the Form principle, the central letter to the Consciousness principle, and the highest letter to
the Spirit principle of each chakra.
If we follow the special mandala numerical sequence as it applies to the Hebrew letters then we see a
progression through the chakra system that can be tabulated as follows:
Inner Spiral (Form) Middle Spiral (Consc.) Heptagram (Spirit)

Crown (1) Heart (4) Base (7)
Ajna (2) Solar Plexus (5) Throat (3)
Throat (3) Sacral (6) Sacral (6)
Heart (4) Base (7) Ajna (2)
Solar Plexus (5) Crown (1) Solar Plexus (5)

Sacral (6) Ajna (2) Crown (1)
Base (7) Throat (3) Heart (4)
Magical Applications
Physical Healing
Perhaps the most obvious application of these mandalas is in physical healing. The Sefer Yetzirah
assigns each of the 22 Hebrew letters to a part of the human physical form. The inward spiral
mandalas might be useful as a focusing tool for healing energies directed towards an ailing part of
the body. Each of the 22 mandalas corresponds with one of the Hebrew letters and so the healer
would use the mandala that is appropriate for that body-part. The double spiral might perhaps be
traced in the air over the aflicted area while the appropriate mandala is contemplated.
Invocation and Evocation
It is yet to be determined whether or not the mandalas are linked with a group of 'angels' - such as the
Ophanim ('wheels'). This is possible, and if such were the case then the mandalas might be used as
'doorways' or channels for human communication with them.
Talismata
Another obvious use for the mandalas is in the construction of talismata - magical objects that are
receptive to being charged with a particular type of magnetic energy.
For example: It seems to me that the two TR (Tav-Resh) mandalas are perfect for use as magical
talismans to assist in all manner of business and commerce dealings. Here they are:
The TR involutionary mandala The TR evolutionary mandala
These mandalas are associated with the eighth sefirah Hod and the planet Mercury. The central letter
of the mandala is Heth - the eighth letter of the Hebrew alefbet. Here's the TR mandala table of
Hebrew letters...
Spoke Plane Sefirah Hebrew Letters Gematria

1st Spoke 4th Plane Netzah TRV 215 / 8
2nd Spoke 5th Plane Hod Y Sh D 314 / 8
3rd Spoke 6th Plane Yesod K Th B 422 / 8

4th Spoke 7th Plane Malkuth LOZ 107 / 8
5th Spoke 6th Plane Tifareth MPH 125 / 8
6th Spoke 5th Plane Geburah N Tz G 143 / 8
7th Spoke 4th Plane Hesed SQA 161 / 8
As you can see all of the spokes reduce to the number eight.
All this emphasis on the number eight (as well as Hod and Mercury) suggests 'the intelligent
manipulation of energy' which is perfect for 'business related matters'.
I would suggest that if the desire was to attract more work/business then one might use the
'evolutionary' mandala to evoke a response from the environment.
And if one desired a temporay increase in personal 'business acumen' (for instance) then one might
employ the involutionary mandala to invoke that force into oneself. This might be useful during an
important business meeting for example.
The first spoke contains the word TVR - meaning 'mountain'. In one sense this is suggestive of
'achievement' (i.e. of 'climbing the mountain'). Notice also that in the first spoke the word TRCh
appears (when we include the central Heth). This word means 'to burden', 'toil', 'be burdened' - which
suggests ideas of employment and labour.
There are also other quite suggestive words that can be found in this mandala. For instance in the
third spoke the intelligence aspect is emphasised in the word KThB meaning 'to write', 'engrave'.
This word supports very well the Hod-Mercury correspondence.
More practical applications will be suggested as experimentation proceeds.

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The 231 Gates Page 1 of 5
0 - The 231 Gates - 2
Where are the 231 Gates?

We have seen how the mandalas appear to be connected with certain enigmatic passages from the
Sefer Yetzirah - notably, Chapter II, verse 4 which reads...

He placed them in a circle (GLGL)
like a wall with 231 (RLA) Gates.
The Circle oscillates back and forth.
A sign for this is:
We see in the above several veiled references to various characteristics of the first mandala (called
the AL mandala) of the series of 22 mandalas. (For a detailed explanation of these please see the
Introduction.)
But these allusions do not disclose directly to us the actual identity or nature of the '231 gates'. What
it has helped us to formulate are 22 mandalas - each containing 22 Hebrew letters in varying
sequences. And this has led to our construction of a 'Master Mandala' containing all 22 lesser
mandalas. So where are the '231 gates'?
We are instructed by our qabalistic forbears that the '231 gates' are arranged as follows:
AB GD HV ZCh TY KL MN SO PTz QR ShTh

AG HZ TK MS PQ ShA GH ZT KM SP QSh
AD ZY MO QTh GV TL SO ShB HCh KN PR
AH TM PSh GZ KS QA HT MP ShG ZK SQ
AV KO ShD TN QB ZL PTh HY SR GCh MTz
AZ MQ GT SSh HK PA ZM QG TS ShH KP
ACh STh ZG ShV MR HL QD KTz GY PB TO
AT PG KQ HM ShZ SA TP GK QH MSh ZS
AY QV SB KR ZO GL ShCh PD MTh TTz HN
AK ShT QZ PH SG MA KSh TQ ZP HS GM
AL AL AL AL AL AL AL AL AL AL AL
AM GS HP ZQ TSh KA MG SH PZ QT ShK
AN HTz TTh MD PCh ShL GO ZR KB SV QY
AS ZSh MH QK GP TA SZ ShM HQ KG PT
AO TB PY GTz KD QL HR MV ShN ZTh SCh

AP KH ShS TG QM ZA PK HSh ST GQ MZ
ATz MCh GR SY HTh PL ZB QN TD ShO KV
AQ SK ZG ShP TM HA QS KZ GSh PM TH
AR PN KCh HB ShTz SL TV GTh QO MY ZD
ASh QP SM KT ZH GA ShQ PS MK TZ HG
ATh ShR QTz PO SN ML KY TCh ZV HD GB
A traditional version of the '231 gates'
The table (above) contains 231 pairings of Hebrew letters - or in other words 462 Hebrew letters in
total. In this variation of the '231 gates' some possible pairs are omitted, and the AL pairing is
repeated in the 11th row. [See Kaplan's commentary on verse 2:4 in his Sefer Yetzirah for more
information.]
The number 462 is significant in the Sefer Yetzirah because it is the numeration of the word 'NThYB'
meaning 'path'. This word occurs in the first line of the first verse of the Sefer Yetzirah - being
actually the third word of that verse. So it is the third word of the entire book. Here is verse 1:1...
1:1 With 32 mystical paths of Wisdom

engraved Yah
the Lord of Hosts
the God of Israel
the living God
King of the universe
El Shaddai
Merciful and Gracious
High and Exalted
Dwelling in eternity
Whose name is Holy -
He is lofty and holy -
And He created His universe
with three books (Sepharim),
with text (Sepher)
with number (Sephar)
and with communication (Sippur).
An important question we now need to ask is, "Can we find the number 462 in the Master
Mandala?", and the answer is, "Yes". There are two ways that 462 can be derived from the Master
Mandala.
1) It is the total number of Hebrew letters in the Master Mandala excluding the center
letter of each of the 22 component mandalas.
2) It is the total number of Hebrew letters in the Master Mandala excluding the centrally
located component mandala (i.e. excluding the ThK mandala).
I believe the second method listed above to be the most relevant in terms of the mystical and
magickal use of the '231 gates'. I will explain why under our next heading. Here is an image of the
Master Mandala constructed according to the parameters of list item (2) above (i.e. without the
centrally located ThK mandala).
The 231 Gates
Just to recap...There are 462 Hebrew letters contained in the above image, or 231 pairs.
What is the Purpose of the 231 Gates?

When we look at the rows and rows of letters in the traditional table of '231 gates' (provided above)
it is certainly not made clear what the original purpose of these 'gates' were. There is no clue as to
whether or not there is any meaningful process going on in the sequence of the letters. But when the
462 Hebrew letters are organised into the structure of the Master Mandala a definite process is
presented - a process both complex and beautiful.
The Hebrew word GLGL is translated as 'circle' by most translators of the Sefer Yetzirah when
describing the '231 gates', but it can also mean 'cycle' - like a rotating wheel. This would suggest that
the '231 gates' have movement and that they are a 'process', but what is the nature of that process?
One of the most important realisations that has come out of the development of the Master Mandala
(and especially from its conversion into a blueprint of human life-cycles) is the idea that the central
Hebrew letter of each mandala initially only exists in potential. One might say that it is 'negatively
existing' or that it exists in 'negative space'. [These are terms that are familiar to qabalists because
they are often used to describe AIN and AIN SOPh.]
It appears that the central Hebrew letter of every mandala is initially absent and is only gradually
brought into manifestation by the action of the other 21 letters on the seven spokes of the mandala. It
seems that the absent central letter identifies the whole purpose of each individual mandala.
Another important characteristic of the mandalas that has been revealed by their application to
various human life-cycles is that their movement seems to be based on the order of their spokes -
from 1 to 7. This means that the mandala/letter sequence is as follows:
Involutionary Mandala
Outer Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then

Middle Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then
Innermost Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then
Center - 8.
Let's use the first mandala - the AL mandala, as an example...
The sequence of letters that we employ when deriving the 'gates' is as follows:
A-B-G-D-H-V-Z L-M-N-Ch-T-Y-K R-Tz-O-Sh-Q-P-S Th
The colour coding identifies the outermost ring (red), the middle ring (blue), and the innermost ring
(green) of the mandala.
By pairing the letters we derive the first 11 of the '231 gates'.
AB-GD-HV-ZL-MN-ChT-YK-RTz-OSh-QP-STh
The first 11 gates
The fourth gate (ZL in the above) is special in that it facilitates the transition from the outermost ring
to the middle ring of the mandala, and thus has a bridging effect. The 11th gate (STh above) is also
special because it is responsible for bringing the 'key glyph' (i.e. the center Hebrew letter of the
mandala) into full and final manifestation.
The complete letter sequence corresponds with the first row of letters in the traditional tabulation of
'231 gates' that is presented above, but their sequences differ because our sequence (that we have just
formulated) is based on the mathematical structure of the mandala. To formulate the next row of 11
gates we must employ the letters of the 2nd mandala - the BM mandala, and so on (in the order of
the spokes of the Master Mandala) until all the mandalas of the Master Mandala have been included
(except, of course, the central 'key mandala').
The 'key mandala' is omitted from the Master Mandala (and from the '231 gates' calculation) because
it represents (and is a summary of) the final product of the process that is carried forward by all the
other 21 component mandalas. The 'key mandala' is brought into manifestation by the action of the
21 mandalas on the spokes of the Master Mandala, and hence, its presence is already implied and
built into the '231 gates'.
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The 231 Gates - 2 Page 1 of 5
1 - The 231 Gates - 3
What process is involved in the 231 Gates?

To help us understand more fully the inherent processes of the '231 gates' here is a table that
differentiates the first mandala (i.e. the AL mandala) into its 11 component parts (or 'gates'). [Note
that the 4th gate (ZL) is divided in two in order to show that it spans spokes 7 and 1 (from the outer
to the middle ring).]
Spirit Consc. Form
1 L
A R
B Tz
2
M
N
3
G O
D Sh
4
Ch
T
5
H Q
V P
6
Y
K
7 Z
S
Th
8
The image and table above describe a process of involution of 'spirit' into 'matter' (or 'form'). The
entire process involves three revolutions through the spokes (from 1 to 7) before the energy finally
becomes embodied and makes its physical appearance in the center of the mandala (row number 8 in
the table). In the case of the AL mandala this embodiment is in the form of the Hebrew letter Tav
(Th).
Thus the geometric structure of the mandala provides for us a definite and meaningful pattern of
unfoldment that we can use to help us understand the process that the '231 gates' represent.
How can we use the '231 gates'?

It seems that the '231 gates' might be employed in some kind of mystical and/or magickal exercise.
Presumably, this would involve their sequential intonation and if so, then it would also be desirable
to simultaneously focus the mind in meditation whilst contemplating the 231 -phase process as it
unfolds.
As we intone each row of 11 gates (in the table of 231) we are working with the energy of a different
component mandala (of the greater Master Mandala), and there are 21 component mandalas involved
in the entire process so it is a lengthy and mentally demanding exercise.
Each of the 21 component mandalas brings into manifestation a letter of the Hebrew alefbet until,
when the 21st mandala is completed the final 22nd letter also emerges. This final letter is the letter
Shin (Sh) - the letter concealed at the very center of the Master Mandala (and the ultimate reason for
its being).
[Note: If we were to follow the lead of the traditional qabalists then we would
need to intone the 231 gates of 22 Master Mandalas - making a total of 5082
gates. This would be a mammoth exercise.]
Tradition relates that the '231 gates' were employed in the 'creation of a golem' [Heb. GLM - 1.
embryo, fetus, 2. (Qal) to wrap up, fold, fold together, 3. (Jewish folklore) an artificially created
human being that is given life by supernatural means.] The word appears in the following very
interesting verse of the Old Testament.
Psalm 139:14 I will praise thee; for I am fearfully [and] wonderfully made: marvellous
[are] thy works; and [that] my soul knoweth right well.
Psalm 139:15 My substance was not hid from thee, when I was made in secret, [and]
curiously wrought in the lowest parts of the earth.
Psalm 139:16 Thine eyes did see my substance, yet being unperfect (Literally: 'my
golem' - Heb: GLMY); and in thy book all [my members] were written, [which] in
continuance were fashioned, when [as yet there was] none of them.
If each of the 22 letters of the Hebrew alefbet are assigned to a member or organ of the human body
then a possible use of the '231 gates' might be to bring each of those body-parts sequentially into
manifestation (and in thy book all [my members] were written, [which] in continuance were
fashioned). This would effectively build a complete living physical organism - an 'automaton', or
'golem'.
The term 'golem' however, might be applied to any 'manifesting form' whatsoever - not merely a
'human' form.
The particular way that the Sefer Yetzirah assigns each Hebrew letter to an anatomical part of the
human organism depends upon which version of the text is consulted. Here is one example (from the
GRA version):
Aleph - Chest Lamed - Gall Resh - Left Nostril
Beth - Right Eye Mem - Belly Tzaddie - Korkeban
Gimel - Right Ear Nun - Intestine Ayin - Liver
Daleth - Right Nostril Heth - Right Hand Shin - Head
Ha - Right Foot Teth - Left Kidney Qoph - Spleen
Vav - Right Kidney Yod - Left Hand Peh - Left Ear
Zain - Left Foot Kaph - Left Eye Samech - Kivah
Tav - Mouth
And here is an alternative system of correspondences that is based upon the 'Golden Dawn' yetziratic
astrological attributions:
Aleph - Respiratory System Lamed - Kidneys/Bladder Resh - Blood
Beth - Nervous System Mem - Hormonal Systems Tzaddie - Circulatory System
Gimel - Lymphatic System Nun - Reproductive System Ayin - Skin, Hair & Skeleton
Daleth - Pituitory/Pineal Glands Heth - Breasts & Stomach Shin - Subtle Energy Systems
Ha - Head & Face Teth - Heart Qoph - Legs & Feet
Vav - Neck & Shoulders Yod - Intestines Peh - Muscular System
Zain - Arms & Hands Kaph - Digestive System Samech - Hips & Thighs
Tav - Excretory Organs
But my belief is that the Hebrew words used (in the Sefer Yetzirah) to describe the various parts of
the human body are actually qabalistic codes describing more esoteric phenomenon. Why else would
the author of the Sefer Yetzirah have chosen such words as 'massas', 'korkeban', and 'kivah'? These
words are usually used to describe the internal organs of animals and are not easily applied to the
anatomy of human-beings.
Massas (Heb. MSS?)

Korkeban (Heb. QVRQBN)
Kivah (Heb. QBH)
[See: A System of Divination - Page 5 for more relevant information.]
Understanding the '231 Gates'

The table (right) presents (in symbolic form) the basic meaning of
the 11 stages that are common to each of the 21 mandalas. (21 x 11 Spirit Consc. Form
= 231) The pattern remains the same for all the mandalas - only the
positioning of the Hebrew letters change in each one. 1 L
A R
B Tz
In order to understand the esoteric meaning behind the sequence of 2
M
numbers from one to seven it is necessary to become acquainted N
with the 'wisdom teachings' that have been passed down to us 3
G O
throughout the ages from various much venerated sources. A D Sh
relatively recent dispensation that covers the same ground, but 4
Ch
perhaps in greater depth than it has before, is that given by Master T
Djwhal Khul through Alice Bailey. A thorough study of works such 5
H Q
as His is highly recommended. V P
6
Y
I do not think that the '231 gates' can be easily and effectively K
employed without a deep grounding in esotericism. I feel that both 7 Z
S
the Universal 'Law of Three', and the Universal 'Law of Seven' need Th
to be very clearly understood so that the '231 gates meditation' can 8
proceed with a high level of consciousness. It is my understanding
that these two Laws are at the very heart of the '231 gates'. If one were to simply recite the sequence
of gates without comprehending the metaphysical processes that they represent I think that there
would be little real result.
As it happens Master DK gives us some very useful and thought-provoking information regarding
the Laws of Three and Seven, and the '32 mystical paths of wisdom' [Yetzirah, 1:1] in the following
extract...
We might, therefore, take the seven Rays and give the names for the three ways in which the groups on
any particular ray interact with each other, remembering that as we consider them, we are really studying
the twenty-one vibrations of the Law of Attraction or motion, with the basic vibration, which is the
synthesis of the twenty-one added, thus making the twenty-two:
Ray Methods of Activity
I. Ray of Power.
¡ 1. Destruction of forms through group interplay.
¡ 2. Stimulation of the Self, or egoic principle.
¡ 3. Spiritual impulse, or energy.
II. Ray of Love Wisdom.
¡ 4. Construction of forms through group intercourse.
¡ 5. Stimulation of desire, the love principle.
¡ 6. Soul impulse, or energy.
III. Ray of Activity or Adaptability.
¡ 7. Vitalizing of forms through group work.
¡ 8. Stimulation of forms, the etheric or pranic principle.
¡ 9. Material impulse, or energy. [1223]
IV. Ray of Harmony, Union.
¡ 10. Perfecting of forms through group interplay.
¡ 11. Stimulation of the solar Angels, or the manasic principle.
¡ 12. Buddhic energy.
V. Ray of Concrete Knowledge.
¡ 13.Correspondence of forms to type, through group influence.
¡ 14. Stimulation of logoic dense physical body, the three worlds.
¡ 15. Manasic energy or impulse.
VI. Ray of Abstract Idealism or Devotion.
¡ 16. Reflection of reality through group work.
¡ 17. Stimulation of the Man through desire.
¡ 18. Desire energy, instinct and aspiration.
VII. Ray of Ceremonial Order.
¡ 19. Union of energy and substance through group activity.
¡ 20. Stimulation of all etheric forms.
¡ 21. Vital energy.
These twenty-one methods and their synthesis sum up very largely all that can be said anent the actions
and motions of all deva substance and all forms. Under the Law of Attraction, the interplay between these
ray forces and all atomic forms is brought about, and manifestation becomes a fact in nature, and the great
Maya is. It might here be noted in conclusion that the following factors:
3 Atomic Relations
7 Laws
22 Methods of activity
---
32
make the thirty-two vibrations necessary to produce, as far as man is concerned, the five planes of
evolution. There are, as we know, the thirty-five subplanes, or in reality the thirty-two minor vibrations
and the three which dominate. Just as the three planes of the Ego on [1224] the mental plane dominate the
remaining planes in the three worlds, so in the five worlds of the Hierarchy the three higher subplanes of
the atmic plane hold an analogous place.
[From: A Treatise on Cosmic Fire, pp 1222-4.]

The '32 vibrations' that Master DK mentions in the above correspond with the 32 sub-planes that
stretch between the dense physical plane and the lower atmic plane, as follows:
Etheric-Physical Plane = 7 subplanes

Astral Plane = 7 subplanes
Mental Plane = 7 subplanes
Buddhic Plane = 7 subplanes
Lower Atmic Plane = 4 subplanes
7 + 7 + 7 + 7 + 4 = 32
To help you get your qabalistic bearings, the Lower Atmic plane corresponds with the sefirah Daath
of the Tree of Life - with the three subplanes of the Higher Atmic plane being represented by Binah.
Therefore, the 32 subplanes extend from Daath down to Malkuth - i.e. they comprehend the full
extent of the 'microcosm'. [See my: Introduction to the AstroQab System of Qabalah for more
information.]
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2 - The 231 Gates - 4
The First Array of '231 Gates'

1:2 3:4 5:6 7:1 2:3 4:5 6:7 1:2 3:4 5:6 7:8
1 AB GD HV ZL MN ChT YK RTz OSh QP STh

2 BG DH VZ ChM NS TY KL ShQ PTh RTz OA
3 GD HV ZCh TN SO YK LM ThR TzA ShQ PB
4 DH VZ ChT YS OP KL MN ASh QB ThR TzG
5 HV ZCh TY KO PTz LM NS BTh RG ASh QD
6 VZ ChT YK LP TzQ MN SO GA ShD BTh RH
7 ZCh TY KL MTz QR NS OP DB ThH GA ShV
1 LM NS OP TzA BG QR ShTh TZ HY ChV DK
2 MN SO PTz QB GD RSh ThA YCh VK TZ HL
3 NS OP TzQ RG DH ShTh AB KT ZL YCh VM
4 ChT YK LM NQ RSh SO PTz HG AV DB ThZ
5 TY KL MN SR ShTh OP TzQ VD BZ HG ACh
6 YK LM NS OSh ThA PTz QR ZH GCh VD BT
7 KL MN SO PTh AB TzQ RSh ChV DT ZH GY
1 RSh ThA BG DT YK HV ZCh PS MTz ON LQ
2 TzQ RSh ThA BZ ChT GD HV SM KO NL YP
3 OP TzQ RSh ThH VZ AB GD MK TN LY ChS
4 ShTh AB GD HY KL VZ ChT TzO NQ PS MR
5 QR ShTh AB GCh TY DH VZ ON LP SM KTz
6 PTz QR ShTh AV ZCh BG DH NL YS MK TO
7 SO PTz QR ShD HV ThA BG LY ChM KT ZN
8 Sh
The table above sets forth the '231 gates' according to the mandala system outlined in this treatise. It
is equivalent to (but not identical with) the first array of the traditional qabalists (for example, as
given in an appendix to Kaplan's Sefer Yetzirah).
If I were to complete the series of 22 arrays then they would express the dynamics of 22 Master
Mandalas - each with a different arrangement of 21 component mandalas (i.e. 462 mandalas in total),
and each having a different central Hebrew letter. The first Master Mandala has the letter Shin at its
absolute center which means that Shin represents the energy that is becoming manifest through the
esoteric processes of the first Master Mandala (and the first array).
The background colours I have used in the table above indicate the three rings (i.e. of seven
component mandalas each) that compose the Master Mandala.
Master Mandala
(Background Colours)
Yellow = Outer Ring (Spirit) = 7 Rows (mandalas)

Light Blue = Middle Ring (Consciousness) = 7 Rows (mandalas)
Light Green = Inner Ring (Form) = 7 Rows (mandalas)
The colour-coded letters used in the table identify the Hebrew letters that belong to the three rings of
each component mandala in the Master Mandala.
Component Mandala
(Letter Colours)
Red = Outer Ring (Spirit) = 7 Letters

Blue = Middle Ring (Consciousness) = 7 Letters
Green = Inner Ring (Form) = 7 Letters
Thus, like the mandala, the array table is built upon the numbers three and seven, and these
numerical relationships need to be considered when meditating on and intoning the 231 gates.
The letters at the end of each row are coloured magenta and represent an energy that is the end result
of a process that is unfolding in that row. Each of these 21 concluding letters is one of those at the
center of a component mandala in the Master Mandala - the Master Mandala being expressed by the
complete array. The final row contains the letter at the center of the Master Mandala itself and it
symbolises the final product of the opening of the '231 gates'.
Included in our table of 231 gates are multiple instances of the same pairs of letters. Some pairs
occur more frequently than others - for example, there are six instances of AB, but only two
occurrances of ASh. These statistics would vary from Master Mandala to Master Mandala (that is,
from array to array).
The 231 gate array (that we have constructed above) exhibits an interesting 'mirroring' characteristic
in that a letter at coordinate (x,y) is always the same as the letter at coordinate (y,x). Thus, every
letter in the table is reflected by another identical letter (at a place geometrically opposite). This
mathematical quirk is not extended to the letters of the 22nd (final) column - only those letters in the
21 x 21 letter square.
To be continued...
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3 - The 231 Gates - 5
The Wheel of Jacob

Genesis 47:28 And Jacob lived in the land of Egypt seventeen years: so the whole age of
Jacob was an hundred forty and seven years.
l The number of Hebrew letters in each of the three concentric rings of the Master Mandala is
147 (excluding the central 'key glyphs' of the component mandalas).
l The total number of spokes of all the component mandalas of the Master Mandala is 147
(excluding the central 'key mandala' of the Master Mandala).
l The number 147 is the smallest 'whole number' of years that can be derived from other whole
numbers (specifically of months) contained within the Master Mandala. In this 147 year cycle
each Hebrew letter equates to four months of time and each component mandala represents
seven years.
<><><><><><>
It seems that the '231 gates' (and the Sefer Yetzirah) might describe a process (as well as a practical
qabalistic system) designed to assist in the attainment of human 'perfection'.
This evolutionary process can be measured in natural time-cycles covering 147 years - in relation to
'world evolution', or 73½ years for individual human evolution. They are repeating cycles that will
carry us all eventually to 'perfection'.
But what if an individual wishes to increase their own personal rate of evolutionary growth - beyond
that provided by the inbuilt cycles of nature? This is where the practical employment of the '231
gates' might be of considerable use.
Perhaps the story of the patriarch Jacob's personal achievement of 'perfection' will provide us with
some hints regarding this process. It is written...
Genesis 32:24 And Jacob was left alone; and there wrestled a man (Heb: AYSh) with him until the
breaking of the day.
Genesis 32:25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and
the hollow of Jacob's thigh was out of joint, as he wrestled with him.
Genesis 32:26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except
thou bless me.
Genesis 32:27 And he said unto him, What [is] thy name? And he said, Jacob.
Genesis 32:28 And he said, Thy name shall be called no more Jacob, but Israel (Heb: YShRAL): for as a
prince hast thou power with God and with men, and hast prevailed.
Genesis 32:29 And Jacob asked [him], and said, Tell [me], I pray thee, thy name. And he said, Wherefore
[is] it [that] thou dost ask after my name? And he blessed him there.
Genesis 32:30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my
life is preserved.
In the Zohar it is taught that the 'man' (AYSh) with whom Jacob wrestled was an 'angel' who then
bestowed upon him a new name - (YShRAL, Israel) indicating Jacob's success in reaching a new
level of attainment. Notice the similarity between these two words AYSh (man) and YShRAL
(Israel). They both contain the Hebrew letters A, Y, Sh (Aleph, Yod, Shin), but YShRAL also
includes a Resh (R) and a Lamed (L).
My thinking is that YShRAL (Israel) is a title indicating the achievement of 'human perfection'
where 'man' (AYSh) has passed successfully through the 231 (RLA) gates.
YShRAL = AYSh (man) + RLA (231 gates)
It is perhaps significant to note that in the natural order of the series of 21 mandalas it is only in the
final (21st) mandala that the word YShRAL is to be found. This suggests (to me) that the mandala
series (upon which our variation of the 231 gates are based) describes a process leading towards a
condition described by that name (or formula).
The 21st Mandala - YShRAL
The Hebrew letter 'Shin' (Sh) appears to represent something very important in this process of
'human perfection'. Jacob's perfection is described by the word 'ShLM' in an esoteric reading of the
following verse:
Genesis 33:18 And Jacob came to Shalem (lit: 'came to perfection'), a city of Shechem,
which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent
before the city.
The Zohar has this to say...
AND JACOB CAME PERFECT (Shalem): Perfect in every respect; the same allusion is contained in the
words: "In Shalem (lit. in perfection) also he set his tabernacle" (Ps. LXXVI, 3). For faith became his
constant companion when he attained perfection, when he was crowned in the spot appropriate to him;
and when also that tabernacle was crowned along with him who was the perfection of the patriarchs, being
completed by his sons. He was thus perfect on all sides: perfect on high, perfect below, perfect in heaven
and perfect on earth. Perfect on high in that he was the consummation of the patriarchs, the glory of Israel;
perfect below through his holy sons; perfect in heaven and perfect on earth, so that "in perfection also he
set his tabernacle". [Zohar; 172b. Soncino Press, 1984.]
We have seen elsewhere that the word GLM (golem) is used to describe a condition of
'imperfection'...
Psalm 139:14 I will praise thee; for I am fearfully [and] wonderfully made: marvellous
[are] thy works; and [that] my soul knoweth right well.
Psalm 139:15 My substance was not hid from thee, when I was made in secret, [and]
curiously wrought in the lowest parts of the earth.
Psalm 139:16 Thine eyes did see my substance, yet being unperfect (Heb: GLMY, lit.
'my golem'); and in thy book all [my members] were written, [which] in continuance
were fashioned, when [as yet there was] none of them.
And now (in Jacob's story), we see the word ShLM as representing a condition of 'perfection'. These
two words are similar in form except that the letter 'Gimel' ('G' in GLM) is replaced with a
'Shin' ('Sh') in the word ShLM.
GLM (3-30-40) = 'imperfection'

ShLM (300-30-40) = 'perfection'
The numbers bracketed above are the numeric values of the individual letters of each word.
So, it seems that it is necessary for Gimel (3) to transform into Shin (300) during this process of
becoming 'perfected', which is interesting because Shin is the Hebrew letter at the absolute center of
the Master Mandala. And as we know, this means that the manifestation of the energy of Shin is the
very reason for the mandala's existence.
Shin is important (in certain qabalistic teachings) because it is the Hebrew letter that is added to the
center of the Tetragrammaton (YHVH) in order to produce the Pentagrammaton (YHShVH). Here
Shin represents the 'spirit principle' which descends into and rules over the realm of the 'four
elements' - just as the 'head' rules over the other four members (i.e. arms and legs) of the human
body.
The name/formula YHShVH ('Yeheshua') is associated with the Christ principle that periodically
incarnates upon the Earth in order to clear a path of redemption for Humanity. It is therefore
associated with the 'perfected man' - the Christ - the 'Son of God'.
The YHShVH process of 'redemption' necessarily involves the restoration of the 'Tree of Life' to its
original 'pre-fall' state of perfection - when the microcosm (Humanity) was united consciously with
the macrocosm (the Divine Creator). The existential schism that resulted from the 'fall of
Humanity' (with the 'expulsion of Adam from the Garden') is symbolised by the 'Abyss' of the Tree -
the chasm that opened between Binah and Hesed (where once stood Daath).
Above the Abyss dwells the macrocosmic Creator - as represented by the initial YH of YHVH.
Below the Abyss is found the Human microcosm - the final VH of YHVH. Thus, we might say that
with the 'fall of Humanity' came the division of the sacred Tetragrammaton ' YHVH' into two halves
- YH and VH.
Y (Yod) = Hockmah
H (Heh) = Binah
----Abyss----
V (Vav) = Tifareth (plus Hesed and Geburah)
H (final Heh) = Malkuth (and the lower quaternary of sefiroth)
But with the addition of Shin to YHVH - inserted precisely between the YH and the VH - we derive
the Pentagrammaton YHShVH
Y (Yod) = Hockmah
H (Heh) = Binah
Sh (Shin) = Daath
V (Vav) = Tifareth (plus Hesed and Geburah)
H (final Heh) = Malkuth (and the lower quaternary of sefiroth)
In this case, the Hebrew letter Shin represents the 'Holy Covenant' spoken of in the Sefer Yetzirah.
For more information go here.
To be continued...
Go Back to Page 3

4 - The 231 Gates
The '462 Gates'

Sefer Yetzirah 2:4
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 (ONeG)
There is nothing in evil lower than Plague (NeGA).
Aryeh Kaplan states in his book The Sefer Yetzirah (page 118) that... "In some versions of Sefer
Yetzirah, the actual reading is '462 Gates'".
The number 462 is significant not only because it equals 231 x 2, but also because it is the numerical
value of the Hebrew word NThYB (pronounced: nativ) which means 'path'. This word is used in the
first verse of the Sefer Yetzirah where it states "32 paths of wisdom".
Aryeh Kaplan (in his commentary of verse 1:1) says of this word...
The Hebrew word for "paths" here is Netivot (NThYBVTh), a word that occurs only rarely in scripture.
Much more common is the word Derekh (DRK). As the Zohar states, however, there is an important
difference between these two words. A Derekh is a public road, a route used by all people. A Nativ, on the
other hand, is a personal route, a path blazed by the individual for his personal use. It is a hidden path,
without markers or signposts, which one must discover on his own, and tread by means of his own
devices.
[The Sefer Yetzirah, by Aryeh Kaplan. Page 10.]
If there are indeed a total of 462 gates then the next verse of the Sefer Yetzirah tells us how to
calculate them...
Sefer Yetzirah 2:5

How?
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 [read: 462] Gates.
It comes out that all that is formed
and all that is spoken
emanates from one Name.
Now if we follow the procedure (for determining the gates) given in the above verse then we can
derive a sequence of 462 gates as described below.
The "Jacob's Wheel" Method for

Determining the '462 Gates'
The Master Mandala easily derives a sequence of 462 'gates' because it consists of 22 component
mandalas each containing 21 Hebrew letters (excluding their centrally located 'key -glyphs' as
described elsewhere). To put it simply, when we multiply 22 by 21 we derive the number 462.
It has occurred to me that perhaps the most appropriate system for generating the '462 gates' is the
one utilised in the "Jacob's Wheel Life-Cycle Calculator" program. This sequence has been proved
(in my own mind and in the minds of others) to be relevant and meaningful in the light of the
examination of various individual's actual experience of these cycles. It is logical therefore, to
employ a sequence that has been 'proved' to correspond with the cyclic movement of metaphysical
forces within our own human lives.
This proposition resonates well with the meaning of the word 'nativ' (NThYB, 'path' = 462) as
described by Aryeh Kaplan in the quote above. Kaplan explains that 'nativ' indicates "a path blazed
by the individual for his personal use" which is an accurate description of the 73½ year Jacob's
Wheel life-cycle sequence of letters (as they unfold within the individual life of each human -being).
The way that this sequence is derived is by starting with the first mandala and using its 'key -
glyph' (i.e. central Hebrew letter) as the initial letter for each letter pair combination associated with
that mandala. The letters are combined with the 'key-glyph' using the normal Jacob's Wheel life-
cycle letter sequence. This sequence is: inner circle, spoke one to seven, then middle circle, spoke
one to seven, then outer circle, spoke one to seven.
For example, the 'key-glyph' of the first mandala is the Hebrew letter Tav, so all of the 21 pairs of
letters (belonging to this mandala) will begin with the letter Tav. The first pair of letters (or first
'gate') is ThA (i.e. Tav-Aleph) because the letter Aleph is the Hebrew letter that begins the normal
life-cycle sequence. The second 'gate' is ThB (i.e. Tav-Beth), then comes ThG (i.e. Tav-Gimel), etc.
The resulting table of 'gates' for the first seven mandalas is presented below. Note that this table
represents the Hebrew letter sequence of the complete inner circle of seven mandalas that are located
within the greater Master Mandala. To the left of each table section (in large type -face) is the 'key-
glyph' associated with the corresponding mandala. The 'key-glyph' represents an energy that is
coming into manifestation during the process of 'entering' the 21 gates of each table section (i.e. of
each mandala).
The First 147 Gates
ThA ThB ThG ThD ThH ThV ThZ
Th ThL ThM ThN ThCh ThT ThY ThK

ThR ThTz ThO ThSh ThQ ThP ThS
AB AG AD AH AV AZ ACh
A AM
ASh
AN
AQ
AS
AP
AT
ATh
AY
AR
AK
ATz
AL
AO
BG BD BH BV BZ BCh BT
B BN
BTh
BS
BR
BO
BTz
BY
BA
BK
BSh
BL
BQ
BM
BP
GD GH GV GZ GCh GT GY
G GS
GA
GO
GSh
GP
GQ
GK
GB
GL
GTh
GM
GR
GN
GTz
DH DV DZ DCh DT DY DK
D DO
DB
DP
DTh
DTz
DR
DL
DG
DM
DA
DN
DSh
DS
DQ
HV HZ HCh HT HY HK HL
H HP
HG
HTz
HA
HQ
HSh
HM
HD
HN
HB
HS
HTh
HO
HR
VZ VCh VT VY VK VL VM
V VTz
VD
VQ
VB
VR
VTh
VN
VH
VS
VG
VO
VA
VP
VSh
Note: In the table above, the gates are read from left to right and
from the top row to the bottom row.
If you are a user of the Jacob's Wheel Life-Cycle Calculator software then you will have noticed that
there are two Hebrew letters (and two associated tarot cards) displayed in images on the left and
right sides of the main program window. These two Hebrew letters together represent one of the 462
gates. The order in which the letters are combined is the left letter followed by the right letter. Here
is an example screen shot...
As you can see (from the Numerology Panel above) the Hebrew letters Peh and Lamed (i.e. PL)
represent the 335th gate.
The 21 Hidden Gates
You might remember that in my rendering of the Jacob's Wheel life-cycle sequence I purposely did
not include the central component mandala of the Master Mandala in my calculations. Therefore, the
Jacob's Wheel Life-Cycle Calculator only derives 441 of the 462 gates because the final 21 gates are
concealed within the key-mandala of the Master Mandala. Therefore, when you reach the 441st gate
in the program you will need to add the additional 21 'hidden' gates (of the key -mandala) in order to
complete your meditation upon the full sequence of 462 gates. Here they are in tabulated form...
ShTh ShA ShB ShG ShD ShH ShV
Sh ShK
ShQ
ShL ShM ShZ ShCh ShT ShY
ShP ShS ShR ShTz ShO ShN
Therefore we have in total...
Inner circle of seven mandalas = 147 gates

Middle circle of seven mandalas = 147 gates
Outer circle of seven mandalas = 147 gates
One key-mandala (concealed) = 21 gates
Total = 147 + 147 + 147 + 21 = 462 gates
Remember that the Jacob's Wheel Life-Cycle Calculator contains two turns of Jacob's Wheel and
that therefore you must be careful that you only include the gates of one 73½ year cycle. In other
words, in numbering the gates make sure that you only use the numerical indicator labeled 'Glyph
Numbers', 'Wheel 1' in the 'Numerology Panel'. Do not use (for this purpose) any number found
under the label 'Glyph Numbers', '1 + 2' in the 'Numerology Panel' because this number refers to the
double cycle of Jacob's Wheel.
So now we have discovered another use for the Jacob's Wheel Life-Cycle Calculator - that is, as a
visual tool for meditating upon the meaning of the 441 manifest gates of the Sefer Yetzirah. Perhaps
in the future I will also add a facility (to the program) for viewing the 21 concealed gates - and thus
bring to completion the entire sequence of 462 gates.
Go Back to Page 4
Go to The Twenty-two Mandalas (Involutionary)
Go to The Twenty-two Mandalas (Evolutionary)

The Seven Double Letters Page 1 of 10
0 - The Seven Double Letters
The Hebrew Alephbet

The SY (Sefer Yetzirah) divides the Hebrew alephbet into three main groups of letters.
l The three Mother letters (Elements)

l The seven Double letters (Planets)
l The twelve Simple letters (Zodiacal Signs)
They total 22 letters and presumably are associated with the 22 pathways that extend between the ten
sefiroth of the Tree of Life. The three Mothers are Aleph, Mem, and Shin and are allocated to the
three primary elements of Air, Water, and Fire.
1. Aleph = Air
2. Mem = Water
3. Shin = Fire
The twelve Simples are associated with the twelve signs of the zodiac.
1. Ha = Aries
2. Vav = Taurus
3. Zain = Gemini
4. Heth = Cancer
5. Teth = Leo
6. Yod = Virgo
7. Lamed = Libra
8. Nun = Scorpio
9. Sameck = Sagittarius
10. Ayin = Capricorn
11. Tzaddie = Aquarius
12. Qoph = Pisces
These attributions are easy to ascribe because the natural order of the Hebrew letters follows the
natural order of the zodiacal signs.
It is to be noted that the attributes listed above correspond precisely with the well known GD ( Order
of the Golden Dawn) system of correspondences. Apparently, the GD received its series of Yetiratic
correspondences from a mysterious document called the 'Cypher Manuscript'.
The main difference between the GD system of correspondences and those found in the ancient text
of the SY is in the attribution of the seven planets to the seven 'double' Hebrew letters. Most versions
of the SY allocate them as follows:
1. Beth = Saturn
2. Gimel = Jupiter
3. Daleth = Mars
4. Kaph = Sun
5. Peh = Venus
6. Resh = Mercury
7. Tav = Moon
The ordering of the planets given here is in the descending order of their distance to the Earth
(according to Kaplan, pg 180 - referenced to Yad, Yesodey HaTorah, etc.), but I'm not sure how the
ancient qabalists determined this result. It seems to me that Mars is closer to the Earth than the Sun
is, and Venus is closer to Earth than Mercury. (?)
This sequence is, in fact, the ordering of the standard planetary attributes of the sefiroth (of the Tree
of Life) from Binah (3) to Yesod (9). Thus the sequence could be said to represent the descending
order of the numerical 'distance' of the sefiroth to Malkuth (Earth) - the 10th sefirah.
The planets and the sefiroth The seven double letters and the sefiroth
This sequence qabalistically supports Kaplans comment on page 184 (of his book) that "most
versions of the Sefer Yetzirah set the planets in the order in which they were created", because the
Tree of Life is said to manifest its spheres in the order presented in the diagrams above. But, in light
of present scientific knowledge, it is difficult to believe that the actual physical 'planets' were created
in this order. I would suggest that it is the 'cosmic lives' that these planets represent that (perhaps)
were thus created and not the physical planets.
If we place the double letters (and planets) in the order that they are given in the SY, but in a circle...
The seven double letters The seven planets
...then we can derive the order of the days of the week like so...
The seven days of the week
That is quite an extraordinary coincidence don't you think!?! It is a special planetary relationship that
has been known by esotericists for quite some time. (See Crowley's Book of Thoth, pg 11.)
It appears that this particular ordering of the planets (in relation to the seven Hebrew double letters)
is the original blueprint for the traditional system of 'planetary hours'. This is a system where the 24
hours of the day are each given over to the rulership of one planet commencing on the eve of the
fourth day (because the fourth biblical day is said - in Genesis - to be when the seven planets were
initially created).
The fourth day (Wednesday) actually begins (according to this biblical system) on Tuesday evening
at 6:00pm (or sunset) - because in the Book of Genesis the Creator specifies that 'evening' comes
before 'morning' during the course of a 'day'.
WEDNESDAY
Hour Time Ruler
1st Tues. 6pm - 7pm Saturn
2nd Tues. 7pm - 8pm Jupiter
3rd Tues. 8pm - 9pm Mars
4th Tues. 9pm - 10pm Sun
5th Tues. 10pm - 11pm Venus
6th Tues. 11pm - Midnight Mercury
7th Wed. Midnight - 1am Moon
This seven hour planetary sequence repeats itself through the remaining hours and days of the week.
If we place the GD attributions in a circle we do not derive the same harmony and symmetry that we
do in the above.
The seven double letters The seven planets (GD)
In order to achieve a similar symmetrical result with the GD attributions the planets Saturn and
Venus need to be transposed. Here are the GD week-day correspondences...
The seven days of the week (GD) The seven days (GD) with Saturn-Venus transposed
This transposition of Saturn-Venus changes the GD correspondences like so...
1. Beth = Mercury (Magus)

2. Gimel = Moon (Priestess)
3. Daleth = Saturn (Empress)
4. Kaph = Jupiter (Fortune)
5. Peh = Mars (Tower)
6. Resh = Sun (Sun)
7. Tav = Venus (World)
Note: In the above, the Tarot trump correspondences are coloured blue.
An interesting consequence of making this transposition of Saturn-Venus is that the new planetary
order coincides with the planetary rulerships of the first seven planetary hours of the first day of the
biblical Creation (and of the standard week).
The Sabbath (seventh day of the previous week) ends at 6:00pm (sunset) on Saturday eve. The new
week commences as follows...
SUNDAY
Hour Time Ruler
1st Sat. 6pm - 7pm Mercury
2nd Sat. 7pm - 8pm Moon
3rd Sat. 8pm - 9pm Saturn
4th Sat. 9pm - 10pm Jupiter
5th Sat. 10pm - 11pm Mars
6th Sat. 11pm - Midnight Sun
7th Sun. Midnight - 1am Venus
This (I feel) might be significant. It would be easier for me (personally) to accept the transposition of
Saturn and Venus in relation to the pathways Daleth and Tav of the Tree of Life than it would to
accept the complete pathway change suggested by the standard SY attributions. The symmetry of the
week-day derivation pattern is maintained with this new ordering, as is the integrity of the traditional
planetary hour sequence (as shown in the table above).
The only compromise that is required is the need to abandon the existing relationship between the
natural order of the planetary sefirothic attributions and the seven double letters. But as it turns out,
on further inspection, we see that a new and meaningful pattern has emerged in our adjusted
planetary sequence.
Original SY Adjusted GD
Correspondences Correspondences
1. Beth = Saturn = Binah 1. Beth = Mercury = Kether (Hod)
2. Gimel = Jupiter = Hesed 2. Gimel = Moon = Hockmah (Yesod)
3. Daleth = Mars = Geburah 3. Daleth = Saturn = Binah
4. Kaph = Sun = Tifareth 4. Kaph = Jupiter = Hesed
5. Peh = Venus = Netzah 5. Peh = Mars = Geburah
6. Resh = Mercury = Hod 6. Resh = Sun = Tifareth
7. Tav = Moon = Yesod 7. Tav = Venus = Netzah
8. Beth = Mercury = Hod (Kether)

9. Gimel = Moon = Yesod (Hockmah)
We see here (in the adjusted GD attributions) that the sefiroth have become aligned with their proper
numerological identifiers - i.e. Binah = 3, Hesed = 4, Geburah = 5, etc. But the sefirah Hod (8) has
become identified with Kether (1), and Yesod (9) with Hockmah (2) which demonstrates (perhaps)
the circular nature of the Tree of Life. (As you possibly know, Kether and Hockmah were not
assigned planets by the ancient qabalists.) This is something on which to ponder.
Here is a diagram depicting my adjusted GD correspondences as they align with the sefiroth of the
Tree of Life...
My own qabalistic training has been with the original GD system of correspondences. I have grown
to feel very comfortable with them in my studies. Here they are listed (left column) alongside my
suggested adjusted attributions (right column)...
Original GD Adjusted GD
Correspondences Correspondences
1. Beth = Mercury 1. Beth = Mercury
2. Gimel = Moon 2. Gimel = Moon
3. Daleth = Venus 3. Daleth = Saturn
4. Kaph = Jupiter 4. Kaph = Jupiter
5. Peh = Mars 5. Peh = Mars
6. Resh = Sun 6. Resh = Sun
7. Tav = Saturn 7. Tav = Venus
The original GD correspondences are very different to those given in the various versions of the SY
and they don't display the same qabalistic symmetry as the traditional SY attributions (as
demonstrated in the diagrams above). This disturbs me somewhat.
But the GD correspondences certainly do 'feel' right to me. However, I might consider the possibility
that Saturn belongs to the path of Daleth, and that Venus belongs to the path of Tav (in light of the
above revelations). Here is how these pathway changes appear on the Tree of Life. The transposed
attributes are coloured red...
The Seven Double Letter Paths - Adjusted
Perhaps it is because the GD (in their system) have attributed the seven double letters to the seven
planetary pathways of the Tree of Life, rather than the seven planetary sefiroth, that there is this
apparent discordance in their association with the seven days of the week, etc. Perhaps the SY in
presenting the relationships between the seven planets and the seven double letters is referring to the
sefiroth only and not the pathways. (?) In any case, I feel that by making the relatively minor
adjustment between Saturn and Venus in the GD correspondences (as above indicated) a happy
compromise can possibly be made.
Adjusted Tarot Card Analysis
Trump III : The Empress (Daleth, Saturn)
Normally the planet Venus is associated with this Tarot trump, but a change to
Saturn is easily reconciled.
Saturn is often identified (in astrology) with the archetype of the 'matriarch'. It quite
often signifies the 'maternal head of the family unit' or some other dominant female
overseer. These qualities are well represented by the image of the Empress. Here are
some key-words and phrases for Saturn...
BASIC - Contraction, persistence, caution, structure, discipline, restraint,

limitations, boundaries.
POSITIVE - Faithfulness, stability, concentration, analysis, system, building qualities,

tact, diplomacy, justice, thrift, economy, deliberation, conservatism, endurance, self -
discipline.
NEGATIVE - Crystallization, obstruction, selfishness, slowness, fearfulness, limitation,

materialism, melancholy, pessimism, avarice, secretiveness, suspicion, severity,
cynicism.
[From: Keywords, by Alen Edwall.]
The path of Daleth extends between the sefiroth Hockmah and Binah on the Tree of Life and
represents the union of the Universal Father and Mother. In relation to Saturn this path signifies the
'ring-pass-not' or structural limitation that is necessarily incurred as a result of the use of the Form
principle during the Creation. Beyond the path of Daleth we may not go unless we are released from
the Form principle and thus achieve a state of 'formlessness'. The Mother gives birth to all forms in
our Universe. The rings of Saturn represent the 'birth-canal', and beyond the orb of Saturn is the
Womb of deep Space.
Here is a typical mundane description of the Empress Tarot trump...
She is the Mother, representing fertility, creation and birth. Now is the time for new
ideas and initiative. Begin work on what you want, for what you need will be provided.
Success and good fortune are indicated, as well as happy family relationships, a
marriage or a birth, luxury, creativity, and contentment.
[From: Tarot, by Anthony Nguyen.]
The above description would still apply with Saturn as the ruling influence, but a 'sterner' or more
'serious' tone would need to be added. I would suggest something like...
She is the Mother, representing fertility, creation and birth. Now is the time for new
ideas and initiative. Begin work on what you want, for what you need will be provided
IF you apply yourself diligently and concertedly. Success and good fortune are
indicated (as a result of seriously applied effort), as well as happy family
relationships, a marriage or a birth, luxury, creativity, and contentment.
In the above, the success achieved is proportional to the effort applied - just like the experience of a
mother occupied with the labour of giving birth. It is a labour of love. I think this idea expresses very
well the nuance of meaning that Saturn brings to the Empress Tarot trump. If I was to draw the
Empress trump I would draw her in the process of child-birth with all the struggle and strain and
painful joy that that implies.
Another way of interpreting the Empress as Saturn is to follow the approach of the I Ching as
expressed by the archetypally maternal hexagram called K'un...
Hexagram Two:
K'un / Receptive Force
Earth above and Earth below:

The Earth contains and sustains.
In this situation, the Superior Person
should not take the initiative;
he should follow the initiative of another.
He should seek receptive allies in the southwest;
he should break ties with immovable allies in the northeast.
Responsive devotion. Receptive influence.

Sublime Success if you keep to your course.
Here is an interpretation taken from I Ching Empower Tool, by Roger Norton and David Miller.
SITUATION ANALYSIS: This is a time for dealing with reality as it is, not as you
would have it be. If you realize that in this situation you are the receptor, not the
transmitter of the stimulus, you will find yourself reaching goals that seemed
unattainable under your own steam. If you persist in futile efforts to be the Shaper rather
than the Shaped, you will completely miss this unique opportunity.
Trump XXI : The World (Tav, Venus)
The path of Tav unites the sefiroth Yesod and Malkuth on the Tree of Life. It is the
path that anchors or secures us to the material world (or the Earth plane) - as
symbolised by Malkuth.
It does seem to make sense for Venus - the planet of 'desires' - to signify the
predominant magnetic influence that holds us to the Earth (and to the physical plane
in general). The planet Saturn represents the physical structure (or framework) of
the material world, but Venus represents our strong attraction towards its
substance/matter (as represented by planet Earth). Here is the general astrological
meaning of Venus...
BASIC - Attraction, cohesion, coalition, personal love, social instincts and activities,
art, ornamentation, beauty.
POSITIVE - Harmony, artistic ability, cheerfulness, suavity.
NEGATIVE - Sensuality, dissoluteness, vulgarity, sloth, laziness, sentimentality,

vanity, inconstancy.
[From: Keywords, by Alen Edwall.]
In fact the woman portrayed in the Tarot trump 'the World' is more often than not a 'venusian' figure
as opposed to a 'saturnian' one. Here is a general description of the card...
The World is the card of success and indicates completeness, reward and triumph in all
undertakings. Perhaps success will lead to a change in residence, position or your
outlook on life, for this card also indicates travel and the joy of living on a grand scale.
[From: Tarot, by Anthony Nguyen.]
The desire to 'possess' the riches and delights of the world should probably be emphasised with
Venus as the ruler of this trump. Each object of desire is embraced in order to assimilate its essence
into oneself - thereby increasing one's feeling of abundance and sense of self-worth.
I would draw this card with the woman embracing the globe of the Earth - becoming one with it, but
also possibly weighed down by the density of its mass (and the responsibility of 'ownership' or
'stewardship').
Patrick (Mallukh AHI) - Updated: 31 Dec 2001


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The 231 Gates of the Sefer Yetzirah Page 1 of 1

Copyright © 2001. Patrick Mulcahy / AstroQab To the AstroQab

[From: An Astrological Mandala, by Dane Rudhyar, pg. 120.]

The correspondence to the present work is obvious.

Copyright © 2001. Patrick Mulcahy / AstroQab

7 - Introduction to Yetziratic Magic - 2

The 231 Gates of the Sefer Yetzirah

Twenty-two Foundation Letters:

The Mystical Mandalas

The gematria of the word GLGL (Heb. 'wheel') is:

The Magical Mandalas

Seven spokes of 33 = (7 x 33) = 231

1. Yod (Fire - Leo)

4. Final Heh (Earth - Taurus)

l Yod (Fire - Leo)

Fire Mandala (Variation 1)

Inner ring = Aries

Water Mandala (Variation 2)

Inner ring = Cancer

Air Mandala (Variation 3)

Inner ring = Libra

Earth Mandala (Variation 4)

Inner ring = Capricorn

Inner ring = Cardinal Cross

Copyright © 2001. Patrick Mulcahy / AstroQab

1 - Introduction to Yetziratic Magic - 3

The 231 Gates of the Sefer Yetzirah

the Tarot card LUST (Leo).

l Ain Sof Aur : Spirit-Ether

l Inner ring : Ain

The Vision of Ezekiel

the living creatures, with his four faces.

The Hebrew Letters

Copyright © 2001. Patrick Mulcahy / AstroQab

2 - Introduction to Yetziratic Magic - 4

The 231 Gates of the Sefer Yetzirah

The Inward Spiral

Inward Spiralling Mandalas

Outward Spiralling Mandalas

Grand Total = 220 mandalas

Now, if we assume that the inward spiralling

mandalas are involved with the process of

YHV (Netzah) - 22 Fire mandalas (Involution)

[See below for more on the 'seals'.]

The Mandalas and the Tree of Life

Outer Ring : Kether (1)

middle ring of the mandala.

The inward The outward

The Six 'Seals' (or 'Rings') of YHV

Malkuth (Hesed) : YVHH

Copyright © 2001. Patrick Mulcahy / AstroQab

3 - Introduction to Yetziratic Magic - 5

The 231 Gates of the Sefer Yetzirah

The 22 Mandalas as a Process

The spirals of each mandala unfold as follows...

First Spiral - Numbers 1 - 7 (Alef to Zain)

The following observations are also somehow significant...

The Seven Spokes

Outer Ring Middle Ring Inner Ring

From the diagram we can derive the following information...

Spoke Plane Sefirah Hebrew Letters Gematria

4th Spoke 7th Plane Malkuth D Ch Sh 312 / 6

Mandala Sefirah Ruling # Spokes Secondary # Spokes