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Tmmfiztedfiy Tnrlltllie Efikflfiflfi
ffiwewfiem T. Ketola. title page after Lueae l'Jranael': (ea. 15511)
[;,;.¢.;,1~;;.-igflg-I; 19;) 55,- Thomas Karieeun
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Seeencl edition.
lean 5-j.I'E-fi—gj"1I3lD-I-D
LE er‘ CONTENTS
Preface Q
The Tree of Life before the Fall — I1:1Lredue1;ien I3
E Q.n.e.u..u.H AND "rue Leer SIDE e1
The Origin ef the Qabalah :3
Definitions ef Qahalah 15
The Eephir-nth and the Thee ef Life e3
Ain Se-ph and the Sephireth 33
The '|‘wenry-nee Paths 3-;
The Tree ef Life befere the Fall 33
Lucifer-Death 39
The Fall efLueiFe1" 4:
The filpening ef the Abyss eq.
I..i]i=rh-I]'aa1h and the Fallen Snphia 45
"Tue Nxreee DF E"iHL 43
The Sephira Geherah and the firigin ef Evil 54
Geberah and Satan 55
. Gehurah and Creetien 5?
'H1e Destnoyed Worlds 53
The Kings ef'Ede1:n En
Geburah and the Zinwum 5:
The Breaking ef dle Veeeele E54
_ T1-IE QLIPHDTH E6
Demenelegy 59
The Qliphetie Dereenelegy ef Eliphae Levi 3'3
I Kelippath Negah '34
The Q-lipheth and the Ehekinah j-'5
THE Srraa Anita $5
The Primortiiaiity of Evil gig
The Sitra hhra as 1-lell Bo
Sparlts in the Sitra Ahra 31
Atlatn Beliy}'a‘al 33
The Black Light $3
The Outer Tree S5
Tne Tees or Katowtenoe 35
Two Tiees and "live Versions of the Torah go
The Serpent in the Garden of" Eden:
The Infringement of Evil 93
Evil Comes from the North 94
Tea ‘haw on Evtt. ta THE Qaaataa 95
The Root oFEvil loo
What is Evil‘? to-J.
PHDTIIU IH'\"DGi'LTIDH‘.5 I£|."1
-The Opening of the Seven Gates 144
The Naarnah Invocation 145
The Lilith Invocation I45
The Adramelech Invocation ta?
The Baal Invocation I43
is Qttenorto To:-meta 15o
Pathvvorking through the ’l"haotifasath Tunnel I51
Thantifaaatli visualisation :5;
e'r1o Maeie tfit
Solotnonian Magic IE1
Ehernhaniforash 155
The Demonology of the Coetia I53
Evocations and Invoeations 1?:
The Ritual Magic of the Goetia I-pg
The Ritual Tools 11:3.-
Tne QLt1=no'rIo IHITIATIDN tolfi ' A Demonic Ineantatiou According to the
Gtzixnoriutn lrlertlrll If-'5
THE Tats QLIPHUTH Ito. | The Demons of the Gritnorium Verutn I39
Lilith lI'l The ft:-. Demons of the Goetia 193
Catnaliel 1 15 Deeult Corresponclences elo
Samael rig Practical Goetie Magic 215
A’at'ah Zaraq tea
Thagirion 114.
Golachab tog
Goetic Experiences 2.1?
C»11a"agshehla.h 13o Epilogue e15
The Abyss I31 Bibliography neg
Satariel I33 Appendix: Qiiphotic and Mythological
Chagiel :35
Thaurniel 135
Gorrespontlences -2.33
PREFACE
ons regarding magic, higher powers, gods and how
contact them are most likely as old as mankind itself. The
civilizations were created when the civil states arose more
five thousand years ago. The structure oi" the high cultures
reminiscent of theocracies and was primarily governed by
or rulers who claimed to be divine or reincarnated gods.
written language, the mythologies of antitpiity, astrology.
religions, the Foundation of the Qabaiah and science were
Currents of thought from this age can be Found
both contemporary occultism and religious conceptions of
‘Written languages would have a tremendous impact on magic,
least sinoe it is otherwise neat to impossible to memorise
advanced rituals and traditions in the correct manner. Thus.
Bfillulari}-' or higher Form of magic emerged which dili"r'ered in
structure From the ihlkish or lower magic as it is occasion-
_g|'.ll}' called. Folltish magic is mainly concerned with increasing
harvest, personal protection, curing diseases, making one’s
=eattle Feel at ease. etc. lntellectualht it is based on a symbolic
language that tests on the premise that each symbol is associ-
with a Force that has a magical potency in the form of a
system. Some symbols are superior to others, and
consequendy more powerful. Certain symbols correspond to
iejther symbols. It is altogether irrelevant ifthe magician believes
fin this or not. Magic is thought to be effective if it is oonducted
in the proper manner. lielativism reganding symbols, lilte that
.'which can be found in the ‘Wicca of today, is categorically in-
El
compatible with the mindset of elder times, both in higher and
lesser forms of magic.
Scholarly or higher magic has far greater ambitions thrur folk-
ish magic. Ucctiltists have at all times sought t.reasures. riches,
kingdoms, wisdom and even the possibility of becoming a god,
through higher magic. The rituals of the old scholarly books of
the Blaclt arts are. unlike the folitish tradition, very advanced
and often contain conjurations of demons. Subsequent to the
occult renaissance of the tgth century, scholarly magic was a
mixture of common operative magic and divinatory magic. Urdi—
nary magic with wax dolls, intended to cause harm to an enemy,
was combined with divinatory magic to gain contact with the
demon that, hopefully, would assist the magician in the accom-
plishment of his will.
‘iliitli the arrival of occultists like 5. L. lvlactlregor ltiathers.
rltleister Crowley and Dion Fortune, a new view on magic
dawned. The mental and meditative aspects were focused upon.
Attempts were made to contact higher powers and other worlds
using meditation, trance. rituals and other techniques. The main
problem with this form nfmagic is that even its most prominent
practitioners and spokesmen were uncertain as to whether it
dealt with pure fantasies or supernatural beings. Contemporary
magic as is practiced by, for instance, Dragon fiouge, could he
referred to as a form of divinatory magic. hided by different
techniques, primarily in the form of visualizations in combina-
tion with rituals, the present day magician attempts to enter into
other (‘astral’) worlds and contact higher beings, spirits and de-
lnons. The Qabalah was, furthermore, a great sottrce of inspira-
tion that would constitute the foundation of the magical system
and world image of the Golden Dawn. During the Renaissance,
mystics had already used the Qabalah and meditative utance to
leave the body and enter into the divine, something that hence
can be viewed as a precursor to contemporary magical systems.
ID
Oocultism is a fusion of theology, astrology, science and al-
It appeared as far baclt as antiquity and expresses a
to explore the unl-tnown, finding the truth and break-
limits. Uccultists have traveled outside established religions
science in striving to find the divine secrets. Uccultism has
ya been eclectic. Ideas and inspiration have been found
difierent mythological systems, and attempts were made to
them and create a synthesis. Une such example is the
with its ideas regarding the aspects of Cod and Cod'"s
Together with its numerological system, it has had a
influence on both Christian mysticism and western occult-
The Qabalah has always been controversial. The famous {or
rus) fileortnie ciefomonir, the Key gf'Sn.lomorr, was banned
the Inquisitor l"iilt.nlaus Eymerich during the lath century.
is hardly any doubt that the book was used for illicit
it group of conspirators used the Keys ti/‘Safomort in
attempted assassination of the pope Urban vtrr. Despite sev-
attempts they failed and no demons appeared. Cine of the
otters caught fright. left the group and betrayed his former
PB1'llI'lt'.-_‘rI"5.
Today it is often believed that oecultism flourishes in secret
societies, more or less. Most famous in Sweden are without
doubt the Golden Dawn. Urdo Tempii Urientis (U. T. ll) and
Dragon Rouge. This is alefteta a relatively new phenomena that
has its foundation in the lodges of Freemasonry, which emerged
--during the rllth century. something that was partly caused by
Jacobites in exile (as a matter of curiosity we can mention that
ldathers was, although living in the wrong century, a devoted
Jacobite). Previous to the lptlr century. it was predominantly
lone mystics who were occultists, a majority of which were ec-
clesiastical free thinlters, who risltetl being convicted as heretics,
especially after the major church reformations that were initi-
ated during the rtth century. Uthers were scientists, mystics and
I1
alchetnists like Paracelsus, Jehn [lee and, net least, the Swede
Jehannes Btlreus.
Qabnfntlt, Qfiptfinei tmtf Qt:-et‘t'c Mn;-z'c by Themas Karlssen be-
stews the reader with a genuine picture ef' hew the ,Iudee~
Christian Qabalah is perceived in the centemperarv, eseteric
cenceptual werld, abeve all pertaining te the Qlipheth and
Geetic magic, i. e. the darker aspects ef the divine. The bet:-lt
is net sn~ictlf,r an academic werlt, but an eseteric text. Qatlalrzll,
newest sane’ Gsett'cM'ag1'c is a cembinatien ef science and the
quest Fer eseteric ltnewledge in true eecultistic spirit, ambitien
and traditien. The beelt alse centains magical practices and de-
scriptiens ef ether individuals experiences ef the supernatural.
The beelt is, mereever, a gem te these whe are interested in the
Qabalah, and these wl1e neurish a great eseteric interest.
Per-Atiders iiilstling
Pra. ll in Ethnelegy, anther ef
Bfdtluffn, ncft rret'|%:?tt_"_;rr'ece.r.rer
11 "
THE Tans. er LIFE serene THE FALL
Inraeuucrten
Qabalah is an eseteric lere delineating the creatien ef the
and the human seul. l.t describes hew man can develep
different levels. The main theme in Qabalah is the Bil)-
traditien, and it is a Perm el' theeiegy that strives te reach
ledge abeut Ged. But, at the sarne time, it is a psyehel-
that attempts te make a detailed map ef man‘s seni. It is,
tally, a cesmelegy which describes the universe and its
ctien. Te a ntedern, secularised reader the tertnirrelegy
the Qabalah, which includes Ced, Satan, denlens and angels,
seem strange and eldrfashiened. ‘Mien writing this heelt,
cl have made it easier Fer nljrsell and fer man}-' readers by
‘ibing the Qabalah using terms berrewed frent medcrn
elegy. semething that eccurs Frequently in pepular New
Age-mfluenced Qabalistic literature. l believe, hewever, that it
ifs valuable te use a traditienal terminelegv as tnuch as pessible,
|}even ifwhat is discussed alse cencerns psychelegical precesses.
We must net ierget that psvchelegy is a veung science, while
‘-Ieligien carries ltnewleclge and experience that is Lhettsancls el
__,years eld. Nevertheless, the reader whe is planning te practise
'-the Qabalistic methecls that are presented in this beelt need net
be a religieus persen, per se. C-ed and Satan, Heaven and Hell
=are werds deneting universal principles and pewers that are
Is
P‘ ’4.!!‘MI»
’tt.>‘—’t! _ 4»\1|.
regardless el' time and culture. A11 atheist may reFer te
principle ei the ‘Universe’ er ‘Lite’ instead eF ‘Gedi while a
is mest likely te cheese natnes iretn the lndian pantheen.
eld hlerse traditien, 'Ty1- ceuld represent the Ged ei the
while perhaps Lel-te er setne ether deity Frent the Fumes
Cllaes might certrespend te Satan. Even if using religieus
egy we must, just like the eld Qabalists, leek under the
ef werds tn find die message that is hidden there, net
in a bee]-'. such as this, emphasising the intpertance ef the
side in the Qahalah. Certain readers may stand aghast be-
the intricate descriptiens el' the Qlipheth and the demenie
ef the Qahalah, but it is pivetal that the reader understands
the eutset that the dark and evil ferces that are -described
the myths must net be mixed up with the grey evil that we
nter when reading a newspaper e.r watching T"t".
"This grey evil surreuntling us in enr werld is mainly cemmit-
by Erustrated and ceflused individuals, pewer-mad peliti-
er criminals unable te centrel petty desires. This evil has,
reality, nething whatseever te tle with the metaphysical evil
We enceunter in religieus decuments. lltlanltind ie, in Fact. in
en elia unique predilectien lbr brutality and excessive
'lIFltItlent.'e which distinguishes us Frem ether animals. We seem te
ll-B the sele creaters ef death camps, mass rape, meat Facteries
and extensive killing Fer the purpeses ei amusement The grey
evil is hurnan, all tee human, while metaphysical evil is black as
-flight and cempletely inhuman.
The Tree ni' Ltle hcit:-re the l=all
The grey evil characteristic elhumanity is quite eften justified
with geedness. Hew elten de we net enceunter terrilJle cruelty
in the name ef geedness? Hundreds ef theusands elindividnals
were executed during the witch burnings when the Christian
clerics seught te light Satan and the powers ef evil. The Bible
enceurages genncide and a number el' ether cruel acts, which
eauses the critical reader te pender ever whe is in Fact geed, and
Is
whe is really evil. as early as the third century, the eld {lnestics
had already Fennd it diflicult getting the picture tegether, and
readied the cenclusien that tiled is indeed evil and net geed.
Gnestic greups lilte the Bainites and the Dphidians instead wen
shiped the enemies eF Ged such as Cain, the Serpent in the
Garden eF Eden and the Fallen iltttgels.
The Fences ef evil appearing in the myths are revelting, adver-
sial, everthrewing and pieneering Metaphysical evil is hard and
shimmering like a black diamend and as disttmt in its annihilat-
ing Ferce as the blaclt heles ef the universe. It is beth sharp as a
raster and smeeth as silk. What is mest terrifying abeut the dark
Ferces is their age and remeteness. and the Fact that they seem
te breed en ltnewledge that is tee much Fer mankind te be-
held. The writer I-1. P. Levecraft catches this atmesphere with the
werds that initiate the reader inte ene ef his Gethic steries.
The must merciful thing in the werld.l thinlt. is the inability nf the
human mind tn cerrelare all its centents. We live nrt a placid island
eF ignt:-ranee in the midst el bland-1 seas ef inFmity, and it was net
meant that we sheuid veyage Far.
Knewledge is truly a deuble-edged swerd that censtantly lures
man te travel Further, but which can alse desttey him if he
jeurneys tee Far. A recurrent theme in myths and religieus deca-
rnents is the Fact that the evil Ferces are in pessessien ef deep
wisdem that man. and even the geds. are prepared te de any-
thing te get held ef. Frem the apecryphal Eeek eF Enech, we
learn that the greatest crime ef the Fallen Angels is that they
teach man these things that take place in heaven, and in Genesis
it is the cunning serpent wlte eliers man the Fruits ef knewledge
which premise te turn him inte a ged. Premethcus. ene ef the
Titans in the Greek myths. steals dre fire Frnm the geds and gives
it te mankind, and is therefere punished by the high ged Zeus.
rd
illerdic mythelegy it is the pewers eF chaes, the primerdial
that are masters uF the greatest wisdem. The .»*Esir are
seeking te take advantage ei the abilities eF the giants
take part et' their wisdem, altheugh it takes beth treachery
vielence Frem dre geds te accempiish this task.
-The duality ef knewledge is persenified in Fanstian man
seeks the truth at any cest. ne matter ifit leads straight te
n. rltccerding te the legend. the erudite. Renaissance
Dr. Faust made a pact with the Devil te gain all the
e eF the werld in return Fer his seul. The Faustian
rs the Fact that ltnewlcdge cemes at a high price, es-
if we are unable te handle it cerrectly. The legend ei'
Faust reveals that the spiritual seeker is Ferced te turn te
dark Ferces te quench his thirst Fer wisdem. Mephisteph-
the Serpent in the Garden ef E-den and the Fallen angels
beundaries and are mediaters eF Ferbidden ltnewledge.
the eld beeks eF the Black Arts we can read abeut a great
-r ef demens whem the tnagician can cenjnre Fer dilierent
ses. altheugh seme demens can assist with such practi-
things as getting wemen te undress befere the tnagician,
demens can eiFer ltnewledge abeut science. art. religien
iind pbilesephy and present answers te all ltinds el' qnestiens.
weed ‘demen’ can be traced te the Creel-t werd Uaimen,
whiclr signified entities whe existed between the werld ef man
and the werld eF the geds. They were mediaters ef messages
hcttveen the werlds, and te Secrates the Daimen signilied the
higher self er the guardian spirit ef man. But, when the demens
were identified with the Fallen Angels they gained the status ef
tttter evil. ln this beel-L, every demen From the classic Black Arts
heeks Lame-greren—Flie Lesser Key efdafeaten and the infameus
Gtimaniam Vvaua are published. Tire influence ef these heeits
ea Eurepean dark magic carmet be everestirnated.
The light side represents an ideal erder in religien and
tr
myths, while the dark side represents the wild, evergrewn
inlinity that hidcs beyend die lintits ei erder. The pelarity bet-
ween the light and the dark is reflected in the cenilict between
the ideals uF (llassicism and Getbicism. The Classical ideals are
ieunded en clarity, reasurt. light and rules. The C-ethic ideals
are metaphysical and are Feunded nn archaic visiens. dreams.
the dark and ebscure, inspiratien and infatuatien. The thinkers
eF ll'lti' Renaissance viewed the Guths as a sign uF the ruinatien
eF culture. The Guthic was viewed as the ntmnst antithesis eF
Classical civiliaatien and Classical ideals uF beauty. Accetding
tu the Classical taste, the Guthic represented sumething insipid
and uvergrewn, threatening and terrifying. Hewever, during
the end uF the rl-lth century Gnthicism was re-evaluated and
C-ethic architecture was ence again appreciated. German in-
tellectuals like Herder and Guethe embraced Gethicisrn as an
aesthetic ideal. Guthicism Fascinated artists and writers beth
in England and en the Gentinent. Wlrat had been asseciated
with darkness and barbarism during the Renaissance was new
a great seurce ei inspiratiun. The English ltemantics seught
nut the Gnthic and a Feeling ui' enthusiastic terrer instead. eF
the pure. light and structured ideals uli Classicism. ln a text
Frem the tSth century, ene can find a list ul things that weuld
cause this feeling ei' terrer: geds. demens. Hell spirits. human
snuls, entdrantrnents, wizardry. thunder. lleuds. munsters. lire.
war, plague. star-vatiun. etc. [luring the rgth century, Ruin He-
marnicism was develuped in the sphere eF art—a Favurite metii
depicted graveyards and ruins eF guthic churches gruwn uver
with the untamed nature under the pale Full muun. Explering
die dark became a path tu increased ltnuwledge abeut the hid-
den nature eFt11an. and Cethicism became a Fntm uFexpressien
Fur man’s slradew side.
Turning te the dark side tu rind spiritual experiences has
been equivalent te damnatiun irt the western menetheistic tra-
til
ditien, but iF we leek at religieus with a less linite distinetjen
between light and darkness we will find that the dark hat alga
been viewed as a seurce ef illuminatien. as an example, we
can nete that die geddess Kali is ene el the tbremust deities in
lflfiliflfl Tanttism. ldunutheistic religieus snclr as Judaism, Chris-
tianity and lslam have emphasized a male sky ged, and all ntI1r=_;|-
supernatural beings have been asseciated with the Devil. Tire
Female divine Furce, in particular. has been linked with the dark
side. The light side characterizes must mass [[1t)'vt3_t11Efl[5 and
exeteric religieus, while the dark side emphasises the unique,
the deviant and the exclusive.
Many religiens attempt tu advertise themselves as a path nii
HE iii!‘ B‘-"‘-‘-=I'_'rf lHe; a path that can quickly attd easily lead tu sal-
vatien. Darker Furtns ef spirituality cannut, in sud: a superficial
I11Hl'l11e1‘. be seld as ifthey were a shampeu er a new revulutiun-
ary cleaning pruduct. The dark path dues nut claim te be Fer all.
Tu be able tu tread upen the dark path ene will need an abilitv
te penetrate beneath the surface ell‘ werds, syrnbuls and images.
Turning cenceptiens like geed and evil upside dnwn is nut with-
eat danger. and tu cunjure entities that have been ubjects eF Fear
Fer thuusands eF years might he devastating, althnuglq 5|‘_]f l1Ef l~[|_.g
might Elflifll HUI tn be religieus, the eld religieus structures cln
Hill easily let gu. In the early rgges. air uccult baptism was cun-
ducted in Sweden. It was generally knuwn as a ‘devil baptismi
itt the media. It is werth truting that it received a let ui atten-
lien despite the Fact that Sweden is ene ufthe must seculariaed
cuuntrics in the werld. fine may censtandy find pmfif fit. thfi
Fact that religien centinues te have an impurtant impact en die
paradigms uf mankind even itthis might nut always be realized
at first glance. The danger uF treading upen the dark path lies
net in the risk eF being cundemned by religieus literalists, but
by being persunally unable te see thruugh the cliches and False
descriptiens that are being stamped en the dark symhels.
Is
The dark path has nothing to do with outer attributes, and
even less with acts in whiim animals. people or propert_y are
banned. The darlt path is a spiritual and existential process
in which man opens up the gate to the darkest corners of the
soul.
Entering the Qliphotic regions is a demanding process anti
Few individuals possess the strength to confront what is hidden
in the dark. The Qabalah illustrates how all old waste, both from
man‘s psyche and From the creation ofthe universe, are gathered
in the Qliphotic underworld. Similar to digging in mundane soil,
we will confront all that has been left behind. at first we might
encounter rubbish that has been swept under the carpet. so to
speait, but if we dig deeper we will find ueasures and liossils
[rom previous ages. For those who dare to enter the tttnnels of
the underworld and the dark path, it will not be an easy ride.
but a demanding expioratiou that overturns all old values and
conceptions. in the center of the underworld, the persistent
seeker will encounter the bringer of light who transmits answers
to the great questions regarding existence, or as the Swiss psy-
chologist Garl Gustav Jung stated: ‘Enizgdztenmenr mrrsirtr not in
Erie saeirrg gffnmiuous.oia_rre.r trrtrf uinhnr. first in mtriiirrg .-Iiie
tferiirnctr
uitzitirfe.’ Wlierl undertaking an in-depth study ofthe Qabalah we
can [ind d1e same message, which silently reveals that death is
the gate of life, and that the strongest light can be ilounti in the
darkest abyss.
so
THE Qaastarr sun THE LEFT Sine
§
The term Qabaiah has often been used to signify Jewish mysti-
cism; occasionally Qabalah has also been used to denote number
mysticism and numeroiomcai speculations in general, outside
the Framework of Judaism. But it was not until the 13th century
that this word, which in Hebrew means ‘tradition’, more gener-
ally came to denote a specific Form of mysticism. Similar ways
of thinking had, in Jewish mystical circles, previously been re-
ferred to as Ciioiimuii Peri:-'.e.it‘, ‘inner wisdomi It was in the circles
around the Jewish Mystic Isaac the Blind (rriio-1235} and his
students that the word Qabalah consistentiy became used to
signify the speciiic Jewish mysticism of numhers. The world oi
ideas that became the Qahalah was founded as Far back as the
Hellenistic times in tracts like Sgrhr iii-tairttii, which was probably
written around the ;|.th oentuI'y. Predominantly, however, Jew-
ish Qahalah was developed during the rath and rgth century.
Qabalistie mysticism is rooted in the thought that die world is
constructed around Fundamental mystical and spiritual princi-
ples that correspond to mathematical values. Since numbers and
letters are identical in the Hebrew alphabet, Qabalists sought
hidden meanings in religious manuscripts and divine names that
could be revealed through numenological correspondences. An
example of such numerological correspondences was the Qaba-
iistic calculation of the numerological value ofthe word Messiah,
oonstructed with the letters M, Sh, L Ch. which represent the
at
numerological values 4o+ 3oo+ |o+31 Ilia‘ Fill‘-1 "iii Whiflh i5 353-
Tu their great horror, the Qabalists discovered that this number
furthermore corresponded to the E-erpent (i"lei1..i'\iecJicrciE_) in
the Garden of Eden whose name was constructed by the letters
N. Ch. 511, which represent the numerological values 5o + 3 + goo,
which likewise together make 353. Gould the serpent be identi-
cal to the lltlessiah?
The Qabalists did not wori-t solely with mathematical and
numerological speculations. At an early stage, the Qahalah was
divided into two main branches: Queer-'to'i fyyzrnir, specuiative
Qabalah, and Qetlefirri Mehnh practical Qabalah. It was within
speculative Qabalah that the numerological calculations were
conducted. The practical Qabalah was more focused on prayers
and ceremonies. Subsequently, the Qabalah wotdd be divided
into four main branches. These are not four actual schools of
Qahalah, but four different aspects that complement each other.
The four branches are:
a) The Practical Qabaiab
bi} The Literal Qahalah
c) The Unwritten Qabalah
rl) The [logmatic Qabaiah
Spiritual exercises and ceremonies were widespread in practical
Qabalah. as a matter of fact, several magical elements could be
Found and the more theoreticaliy and philosophically oriented
Qabalists viewed practical Qahalah with a certain amount of
suspicion. Literal Qabalah was mainly concerned with alphahet
mysticism, which in turn was divided into three parts: gemerne,
nareripsrr and nieraere, which were based on certain forms of
number cipher and letter mysticism. Through gemamas the Eli‘-I"
dent could ctdculate the numerolomcal value of different words.
and it was considered the most ilopfiliflfii BF the ll"11'@*3 m'5iih“3*d5-
T3.-
The exatnple above which reveals that the serpent (ftieciftetttti)
and the Messiah (Mrrsierfi) have the same numerological value
is a characteristic gemauic calculation. Notariqott is based on the
thought that initials create words, antl themura is a system oi‘
word cipher in which the letters are shifted. Unwritten Qabalah
was viewed as the holiest and most secret, and was thus only
taught individually from teacher to student. ‘W1-ittcn Qabalah
was based on Qabalistic tcxts such as the Zohar or the Bahir.
The Bahir was the first major Qahalistic text: it was written in
the last part oi" the tath century, and the author may have been
Isaac the Blind or someone in his circle. Many pivotal Qahalistic
doctrines first appeared in the Bahir; here the Uta G*i:'iZ-rr—ti1e
Tree oi'LiFe—is mentioned for the first time.
The I~:'.ohar is the most important Qahaiistic text; it is a volit-
minous and detailed collection of esoteric texts arranged in
five parts. Three of die five parts are entitled t‘i'_t=y"er tic-Zetier
at tie-Tored. The other two are entitled i"i.|f_f l'ttt.rrer' .-"io—Zoiier' and
Zoiier Hceierrit The main ambition of the lobar is to present a
mystical interpretation of the iaw, the Torah, i. e. the live boolts
of Moses. The first three pat'ts deal especially with speculations
on the Tomb. Magical elements emerge in Ti.-fifanei tie-Zones;
and its content influenced several western hooks of magic, such
as agrippa‘s Dr Uccaira Petites-::-pviic and the grimoires allegedly
written by Solomon himself.
‘Tut: Clarern or rut: Qsastsn
A valid question when tnal-ting a survey of Qabalistic philosophy
and ideas is whether it is in fact something specifically Jewish.
The Qahalah was developed in Europe and has its roots in the
Hellenistic world of ideas. Pre-Qabaiistic thoughts grew in the
same environment as the Gnostic and Hermetic systems. The
as
Qabalah was strongly influenced by Greelt philosophy, such as
l"tieo-Platonism and the numerological mysticism of Pythagoras,
and some claim that the Qabalah is a Hellenistic Greek philoso-
phy clad in Jewish terms. The American oecuitisr and academic
Stephen Flowers asserts in his book. Hermeric Magic, that the
Hebrew Qabalah itept the Hellenistic world picture, but that
there was also an orimnal, pagan Greek Qahalah. He believes
that it was preserved in the Hebrew Qabalah. Similar thoughts
come from the academic Kieren Barry in his boolr Tire Greet
Q‘rzt}e.t'rrJi:
it was. in fact. the Greet-rs who, as early as the eighth century s. c. s..
invented alphabetic nu merals. the very essence offlabalisrjc numer-
ology. {. . .} Examples of Greek Qabalah can also be found outside
of mainland Greece well beihre the third century c. s. in Egyptian
amulers, Roman grafliti, Gnostic philosophy, and early f_ihris|:ian
writings. This is the earliest likely dare of the first ltnown worlt
in Hebrew Qabalalt. the l’-Eairrzrf, or liloolt of Formation. This
eariy worlt was essentially a product of the impact of Grecit Gnosti-
cism on Jewish mysticism, and shows the inflttence of numerous
concepts, such as the Gnostic theory ofcreation by emanation s, the
Pythagorean decade, Platonic philosophy. Frolernair astrology. and
the four elements ofEmpedocles. all ofwhich were already part of
existing Greelt alphabetical symbolism.
The discussion regarding the origin of the Qabalah is old and
seems to have been primarily important for non-Jews wishing
to practice Qabalah. or to using ideas outside the framework of
Judaism. Ctriginally, the Qabalah appears to have had a more
universal philosophical character, reminiscent of the Hellenis-
tic ideas regarding number mysticism, which were not locited
in any particular religion. Later, the Qabalah appears to have
gained a more exclusive Jewish character.
‘-14
it Christian Qahalah was developed as far bard-t as the fl.enais-
sauce. and it stated that the Qabalistic lore had a11 aflinity with
flhristianity instead of Judaism. Florence became a center of
growth of Christian Qabalism and the Christian Hermetic Pico
clella Mirandola has been called the father of Christian Qabalah.
Pico tfiaimed diat he found more ofGhristianity than ofthe Mosaic
reilgion in the Qabalistic texts. Pico claimed that in the Qahalah
(.. ) the mysteries of the trinity can he found, there the word is
made flesh, there is the divinity of the Messiah; there I have read
about the heavenly Jerusalem. the Fall of the devils, the orrlcr of
the angels, die purgatory and the torture of Hell. t }
Pico died young and his disciple lleuchlin was perhaps the one
who would become the most important character for Chlistian
Qahalah. Shortly after meeting Pico, in 1494, he was inspired to
‘write his first Qabalistic text De Verde rldirgtfim, ‘The Miraculous
-‘Wordi This word is not Tetragrammaton, the name of God.
rnvn, which is so pivotal in Jewish Qabalah, but rrrsvn, Jesus
in Hebrew form. lleuchlin became an influential writer. and
would influence both Erasmus and Luther. The young Heinrich
Cornelius agrippa read liieuchlin antl held a lecture about De
Verna rest,-its in 1 gog. and his Qabalistic interest is reflected in
his major work De firtwire Piir'trn'epii.ie, in which the Qabaiah and
oontemporary occultism were compiled. The texts of tlrgrippa
were to become increasingly influential on non-Jewish Qabalah
and rltgrippa has had a decisive impact on Westem occultism.
A form of Qabalah influenced by runologicai speculations
was developed in Sweden in the 17th cenrut'y. This was a Gothic
Qahalah that contained the legends of the Goths, the Greek
"myths of the Hyperboreans and the runological research of Swe-
"deuis gear power epoch. In Gothic Qabalah, runes and Uld
Norse gods were intermingled with contemporary occultism.
'-'-‘=5
Hertneticism and alchemy. Similar to ordinary Qabalah, letters
were bel.ieved to have a magical significance, but here it was tlte
runes that were seen as magical symbols. The most impot'tant
character in this tradition was Johannes Beretta. the Father of
Swedish grammar; he was active in the area of Uppsala. and thus
named his Qahalah the Ea.-iaiee Uytraiice
The non-Jewish Qahalah seems to have been more wide-
spread than the Jewish Qabalah during certain periods; in
thetgth century Qabalistic ideas thrived in occult circles. Well-
ltnown profiles included the Frenchmen Mphonse Louis Con-
stant and Gerard Encausse, more commonly ltnown as Eliphas
Levi and Papus. as well as the Englishmen hr-d"tur Edward Waite
S. L. lvlacfiregor lviathers and aleister Crowley. They have all
had a strong influence on modern Qahalah and modern syncret-
istic occultism. This modern Qahalah has not only released itself
ii-om Judaism, but also from ecclesiastical Christianity. his oFter|
relierred to as Hermetic Qabalah and it aligns itself with several
belief systems. Some writers have distinguished three forms oF
Qahalah by altering the speiling: Jewish Qabalah has been writ-
ten asssaas, Christian Cttbeie and Hermetic Qaoeieé.
For a practitioner of Qahaiah its historical roots are ol' a
subordinate significance. Most important is not whether it is
Jewish, Christian, Greek, Hermetic or Nordic, but rather that
it is a universal occult system that has revealed itsell‘ to he im-
mensely applicable to most spiritual traditions.
Dartntrtons or Q1 as tan
How then is Qahalah to be defined? :’~.ccording to the Qabalistic
scholar Lawrence Fine, several dilierent ways can be Followed
to pinpoint Qabalah. Qabalah could be interpreted as any Form
of Jewish mysticism. The problem with this definition is that it
aii
_is_ unspecific and excludes other conceivable forms of Jewish
mysticism. Another definition that is in danger of becoming
even broader is that which includes all that is called Qabalah,
even that originating outside Jewish mysticism. A more aca-
demic definition wottld be to define Qahalah as the specific
literature that was developed in Provence and Northern Spain
in the teth and 13th century, of which the main sources are the
Bahir and the Zohar. The disadvantage with this definition is
that it excludes a vast source of Qabalistic literature both inside
and outside Judaism: everything from Christian Cahala, later
and earlier Jewish Kabbalah, modern Hermetic Qabalah and a
Qabalab-like Greek nuruber mysticism. A fruitful definition of
Qabaiah is the mysticism around the ten primordial principles
called the Ssyniirara and speculations around the symbol Cl‘.-ta
(limiter, ‘The Tree of Life". are central themes in Qabalah. Thus
Qabalah is demarcated, but at the same time it can oontain
_GlJristian and Hermetic Qabalah. The great Qabalistic scholar
Gershotu Schoiem writes in bis l1IDt]l{., Uri air Katitinfotii tr:-ea.’ tltr
i§:_§;'mtirot'tavtI, that: l
Most if not all Habbalistic specuiation and doctrine is concerned
with the realm oithe divine emanations or Sgfirwii, in which God's
creative power unfolds.
Le. practical magician or Qabalist often uses a wide definition
at the Qahalah that defines it hased tlpon speculations on the
Sephiroth and the Tree of Life.
as
Tue Serutaoru ane rns Tare or Lire
The Tree of Life is one of the most important symbols in West-
ern occultism. Aldiough developed in Qahalah it can also be
connected to Platortisnl. alchemy and Hermeticism. The Tree
of Life illustrates the relationship of each Sephira to the oth-
ers, as well as the structure of man and creation. The symbol
itself consists of ten spheres. collectively known as Sephiroth,
that are linl-ted by twenty-two lines or paths. The spheres rep-
resent the numbers one to ten and the paths correspond to the
twenty-two letters of the Hebrew alphabet. Either alphabets, the
twenty-two Tarot cards and astrological symbols have also been
connected to the paths. Notwithstanding the meaning of the
syrnboL many occultists lack knowledge about the Tree of Life
on a deeper level. Many gaze blindly upon the actual construc-
tion of the Tree and which correspondences can be attributed
to its diiferent parts. Several different versions of the Tree of
Life have been created. but the tnost common was made by the
Qabalist liiirclter in his Gsdipas Aegapdeoe from |t'i5a. Uther
versions are ltnown to exist. By comparing the different versions
we can gain a deeper knowledge about the "ltee of Life and the
ten Sephiroth.
The term Sephiroth (Sephira in singular} has numerous
meanings, but can be translated as ‘numbers’. The Sephiroth are
ten divine primordial numbers. Their signilicance is far deeper
than being just numbers for mere calculation, the Sephiroth
are cosmic principles, divine emanations, worlds and, above
alL attributes of God. in the Sqeiier listsireri, a text from the .-.'|.th
century, the Sephiroth are mentioned chiefly as numbers, while
in the Eahir they are compared to divine attributes such as force.
energy, light and wisdom. The Sephiroth are also called emana-
tions since they beam and fl.ow front the divine origin.
The Sephiroth are emanations that exist in everything great
all
-and small. The first Sephira corresponds to the initial phase in
everything and the last Sephira corresponds to completion and
the final manifestation. Between them are the other Sephiroth
-that symbolise various levels of manifestation. They represent
'-.difl:"ereut phases ofcreation that are not ternporary, but continue
to exist as indivitlual worlds and levels of partial creation. The
complexity of the terrn Sephiroth is revealed by the numerous
names that have been given to it: Ora! {‘Light‘), Dtihierim (‘Ut-
-terings’). Karla: (‘Forces‘_), S.»ievear('“Nan1es') and Mam: I1 Mir-
rors’). The ten Sephiroth are:
UIJ:-L|J[s,:||—
. Kart-tss, The Crown. The primordial principle.
. Cr-toxatan, Wisdom.
. Btnxn, Understanding. lntelligence.
. Cusssn, Mercy. The force that unites.
. Ceuuaau or Dru, Severity.
The judging and disintegrating force.
E. Trenxalrrn, Beauty. The harmony that balances
mercy and severity.
F. bl eraser-t, Victory. Passions and instincts.
S. I-loo, Glory. Reason and intelligence.
9. Yssou, ‘The Foundation of the procreative forces.
Sexuality and dreams.
ll}. l't’la1.ttu'rn, The kingdom. The material world.
The ten Sephiroth can be used as symbols to describe both
great and small. In different tables of correspondence, the ten
Sephiroth and the twenty-two paths represent everything from
stones, plants and colors to gods and cosmic principles. No Qa-
balist would claim that the universe is consnncted exactly like
the Tree of Life: the Tree of Life is simply a map and illustrates
the most fundamental structure of existence, and like all maps
it is based on simplifications. But it is a most brilliant map that
as
vi5ta
4" ‘iih
Pi!‘ ll
rm Hi"-"'r
‘rm.
§.
4-m§_
& 1
B-llilflj-I -ttrnat-I. CHDEMA-H
"IBlHl'U'II
as5A
ttnl»
gQ
GEHURAQI-1 sauna: {:1-15551)
Jwgt Q1’, aatyy.
E "rte
J E E a»
8 aA
HUI! " H-=""'H NETZACH
E‘/lest he
vesoo
‘rt.-jameaet
%
dame E
"rt-at raga» or erro- m t
IIIHLKUTH
.
ihas been used by a great number of mystics and mamcians to
gain knowledge about the mysteries of the universe. The Tree
of Life is based on a universal numerical m sticism and can
l’
be applied to all myths ihom all times. The first numerological
primordial principle on the Tree of Life is the trinity. The trin-
-ity represents being, non-being (Nothingness) and coming into
:existenct-.. The trinity also represents man, woman and child,
or plus, minus and aero. ln a process ofltnowledge, the trinity
represents the thesis, antithesis and synthesis. Cln the Tree of
-Life, the trinity is arranged in a triangle (also known as triads},
and the Tree of Life consists of three triangles. Besides these
.tb1'ee triads that amount to the number nine [3x3 = 9) there is
the tenth principle which is a reflection of die first principle of
the tree. Numerologically the number ten is a reflection of the
number one and initiates a new cycle (rt. ta. 13 etc., instead of t.
'1, 3). The number ten represents the world of man, a reflection
of the divine world that corresponds to the number one. Even
lillough it is a reflection it is also the part of the Tree of Life that
-is furthest away from the divine and it is not part of the three
triads. lilankind and the number ten stand alone lacking the
support that the remaining Sephiroth have lrom each other in
their triads. The Tree of Life was constructed in another man-
ner before the mythological Fall when all spheres existed in t1
harmonic unity. This was a unity that included both safety and
"stability, but also imprisonment antl stagnation.
Piunterous boolts ltave explored the Tree of Life and the ten
Sephiroth and we will only briefly present the meaning of the
Sephiroth here. The departed! Qalieiee by Dion Fortune is a clas-
sic of Qabalistic literature that presents a good description of
the ten Sephiroth. But all descriptions of the ten Sephiroth are
simplifications since more or less everything can he attributed
to these symbols.
31
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was
fra-.a-mrimrs fartirrjl
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frmrasfl'mIr.r tlihwrtgtrijl
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The .€I't!s'it'
‘fir TF:ua-.=-
War .'5'.rrt.r
ras .'H'au-at
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illlr,.|ltJt:tj;‘:'I1t'r1'i'
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in-troL
Sign
.~i.ir,t'5pi.rit
lr'lcn.'t|ry
Tltc Moon
lI|"c-nus
all-riea
Taurus
F-rtttilti
Cancer
Leo
iiirgo
Jupiter
Libm
Water
Scorpio
Eagittarilts
[Juprieum
Marx
Aquarius
Pisoes
The lion
Firc
Saturn
Efrrarnr
fint:t|l'1'l}I
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Ltlhfflraai
ii?’-Etntfiare
HE-aIamtTatii,.r
ass
sass
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aw
Terra
Hzxrustf Inrzrrottnr-r
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F|Fi.|-r.-l'-
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a'=vr=='
far
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was
Strap
.El'r1|1rt~a'u:r,-tr
Hm!
Hz:-rarr.-".!i'.Fu t.v1-Ip-
ans Soru ann T1-ts Ssrntaorn
the beginning only nil] Soph existed, the primordial state
itrllicll cannot he formulated in words or terms. To Qabalists,
{Mn Soph is another word For C-od. ln Fain Soph everything is
lone and nothing at the same time. Many Qahalists believe that
lite tmiverse was created because the Aiu Soph wanted to reach
iawareness ofitseli, something that could only he done through
fa voluntary release from the original state of unity. The universe
is created as a reflection for God, or am Soph, to see itself.
t. Karena corresponds to the first spark or the first idea.
Kether is the first being that has individual existence. Since
ilietller, initially, is a sole existence it is defined by the dot in
:'l;l1e circle that lacks attributes. Kether merely is, but is unable to
itlefine its existence. Thus l(ether' is a non-being until the other
‘~Sepl1iroth can define Kether’s existence. Kether is the first step
'i:t1 the process from infinite existence to finite existence, from the
itiivine realm to the material reaim. Rather exists, but lacks form.
'fI{etht-r merely formulates ‘I’. Kether is also associated with the
primordial spark of the universe, or occasionally with the planet
Pluto. thereby representing the utmost level next to infinity.
a. Cnoxssau is the first positive existence that can define
-itseliin relation to something else. It is associated with the father
and the male primordial Force. Gholunah corresponds to the
_tlvn.amic and active principle and formulates ‘I am". Gholtmah
is associated with the Zodiac. or with Uranus.
3. Bnvan is the understanding, organizing and reflecting
principle. It is the form-giving structure that cultivates the force
‘from Choltmah. The primordial feminine force and the mother
also associated with Binah. This Sephira is the shaping and
"passive principle. A conscious existence outside Kether arises
in Binah formulating “I am who I am’. It is Einah that is the
lllother of the seven lower Sephiroth under the highest triad.
33
Binah corresponds to Saturn or Neptune.
The three highest Sephiroth belong to the divine realm or
/.iLsr'r'm.‘.li. After the mythical Fall, an ubyss cradts open in the
universe and the divine level is isolated from the worlds below.
ln me Abyss we can find Danni, which is called the I‘1o1‘l-sepllittt
since it lost its role as a Sephira after the Fall. Daath denotes
‘ltnowletige’ and can act as a bridge over the abyss. Sometimes
Daath is associated with Saturn.
4. Ctrssen represents the forgiving. merciful force that links
together. Ghesed protects and preserves. but similar to all Se-
phiroth Chesetl rntrst be balanced by its counterpart to avoid
the collapse of the Tree of Life. If Chesed were to dominate,
all would melt together ino an undilferientated lurnp without
identity. Chesed is associated with Jupiter.
5. Geatraxn or Dru corresponds to the principle of law,
separation and severity. This is the disintegrating principle that
creates distance and space to enable individual existence. Satan
and the dark forces have, according to many Qahalists, their
origin in this Sephira since they represent the principles that
brol-te free from the original unity. ifthis Sephira is unbalanced
it can cause everything to disintegrate into incoherent particles.
Geburalr is associated with Mars.
ii. Trrnaaern is the center of the Tree of Life and balances
Chcscd with Geburah and provides equilibrium to the other
Sephiroth. Tiphareth also corresponds to the Sun and its life
force gives nourishment and energy to all Sephiroth below.
Tiphareth represents the heart and is die center of the energies
that circulate the Tree of Life. Tiphareth is the mediator bet-
ween that which is above and that which is below. The middle
triad belongs to the mental level, which in the Qahalah is called
Brialr. Between the mental level and the lower Sephiroth a lesser
abyss, or veii, exists lteeping them separate. This veil is known
as Paralteth.
34
y. l"'~lETZ.-ten represents the first level of the astral plane or
hf the worlds of drearas. The idea that was awakened to life
an the higher spheres here appears as a vivid image or fantasy.
Illhis image gives rise to passions and desires that are energized
by the life force fi-om the higher levels. Netaach is associated
sritl1 the senses, the instincts and desire. Netsach corresponds
to Venus.
3. Hon turns the desires and the force that radiates from
Netsach into something concrete. Hod is associated with intel»
ligence and communication. Hod is associated with Mercury.
p. Yxson is the Sephira that is closest to the material plane.
This is the Sephira of dreams and phantasies and it accumulates
the forces from the other Sephiroth and transmits these to the
material plane. Yesod is associated with the astral energies and
sexuality. Yesod corresponds to the moon.
The last and lowest triangle belongs to the astral plane which
is called Yeteirah.
Io. lids L.tttJTH is the world of man and the material plane in
which man is imprisoned before he begins the spiritual journey
to higher worlds. lvlalltuth is constructed from the four elements:
.9-f lI‘l;l'1, lire, air and water, which are physical reflections of cosmic
primordial principles that can be found on other planes. in the
Qabalalr, the material level is called lltssiah.
The ten Sephiroth are also placed on three pillars, which are
called dte pillar of severity, the pillar of rnildness and the pillar
of mercy. The pillar of severity is on the left side of the Tree oi
Life and consists of the Sephiroth liinalr, C-eburah and 1-lod. The
pillar of severity is black and is associated with the analytic and
disintegrating principles of the universe. The pillar of mercy is
on the right side ofthe Tree of Life and consists of the Sephiroth
Choltrnmr, Ghesed and Neteach. The pillar of mercy is white antl
is associated with the connective and associative principle. The
left side repels while the right side attracts. Tlrey are balanced
35
1.
by each other and one would fall apart by its own force without
the other. The pillar of rnildness rises between diem in gold,
and is also called the middle pillar. It consists of the Sephiroth
Ivlalltuth, ‘fesotl, Tiphareth and Kether.
The three pillars are associated with three different spit"-
itual paths. The left path is associated with the intellectual and
analytical path to enlightenement. This is sometimes called ‘the
1-lermetic Path’. but that is not supposed to indicate the Her-
metic tradition, which is a complete system in itself comparable
to the Qabalah and which contains several spiritual paths and
methods. The right pillar is associated with the artistic, poetic
and associative path to enlightenment. It is sometimes referred
to as the ’Orplric Path’. The middle pillar is associated with the
spiritual warrior who balances the extremes of the other two
pillars to attain the highest level. This path is viewed as the most
difficult and is called the ‘Royal Path’.
The Tree of Life consists of fottr worlds that in turn consist
of three triads and the Sephira Mall-tuth which stands alone.
The four worlds constitute a form of horizontally, hierarchically
placed bloc]-ts. The Tree of Life also consists of three pillars that
in turn consist of vertically arranged bloclts placed next to cards
other, of which the middle pillar reaches highest. The Tree of
Life was shaped by the analytic forces of the left side, btlt gained
life force from the right side. The forces of the left side break
free and construct an anti—world to die Tree of Life, and it is in
these worlds that the Qliphoth and the darlt forces brood. The
left side can denote one side of the Thee of Life, but in other
contexts the darlt anti-world to the Tree of Life is called ‘The
Left Side’ or ‘The Left Emanations’.
3l.'i
Tne Twr=:r~rrv-rwo Part-rs
twenty-two paths that connect the different Sephiroth are
associated with astrological and elemental correspond-
and with the twenty-two Tarot cards. The first Tarot card,
Foo], is numbered aero and thus the numerology between
Tarot cards and the Hebrew letters is shifted. its a result of
Death. numbered thirteen in the Tarot deck, quite suitably
onds to the fourteenth letter of the Hebrew alphabet.
twenty-two letters are filled with hidden significance. The
iirmirni presented the correspondences of the Hebrew
as early as the ..-:'|.th century. Three letters are called ‘moth-
’, and they symbolise three primordial elemerus that are of
higher and more archetypal form than the four elements that
the base of the material world. The three primordial ele-
ilients are air (or spirit), water and fire. The water corresponds
In cold and the fire corresponds to heat. The air or spirit rep-
resents ‘abundance’ which arises in the balance between heat
and cold. Seven letters are called ‘double’ and represent polari-
of existence such as wisdom and folly, beauty and ugliness,
wealth and poverty. The seven letters correspond to the seven
planets. The remaining twelve letters are called ’simple’ and
represent twelve qualifies in ntan: sight, hearing, smell, speech,
taste, sexual intercourse, worlt, movement, anger, joy, thought
-and sleep. The twelve letters correspond to the twelve signs of
"the Zodiac. According to the Qabalistic interpretation of the
Hebrew letters, they are based on three classical magical num-
bers, namely 3, 7 and ta that together become the twenty-two
paths of the Tree of Life.
3?
THE TREE or LIFE eat-"nae THE Fatt
To fully fathom the Qahalistic tree we must know its prehis-
tory. Wlten we enter into its prehistory it is not the mundane
prehistorical development that we will study, but its spiritual,
magical and mystical prehistory. itti important understanding
is that the common image of the tree depit:ts a degraded tree:
the tree after the Fall.
The Fall represents manltindls and nature’s fall into matter
(or materialism. if one prefers such an interpretation). This fall
shields us from the spiritual world. and an Abyss opens between
man and the divine. The adept’s goal is to. once again, bring man
into contact with the divine. The traditional Qahalistic path is
the Right Hand Path which aims to restore the original harmonic
relation between man and the divine. Prayers. ceremonies and
righteous living according to the laws of God, are considered
to be paths baclt to the time beliore the Fail.
There is. however. another path: the Left Hand Path which
fuliils and deepens the Fall. The dark adept continues the Fall
from Cod to reach individual divinity.
There are several descriptions in the Qabaiah of the Fail and
the catastrophe that separates man from the divine. It is a proc-
ess widi many phases that are similar to one another. fine can
[ind eitamples of evil. aborted primordial worlds. the cracking of
the ‘shel.ls' of creation, the t1 kings of Edom. the Fall of Lucifer
and the rebel angels. die rebellion of Lilith and, perhaps. above
all. the example of Adam and Eve eating the fruits of knowledge.
We will discuss these mythical explanations below. The Fall is
not only a myth that can be found in judeo-Christian and Bibli-
cal sources, but is reflected in almost all myths. lvlyths of hubris
towards the gods as are portrayed in antique mythology are
another example that can be transferred to the symbolic world
of the Qabalah and the Tree of Life.
38
The reason behind the Fall is often described as being hu-
and this hubris is man‘s search for knowledge and forces
originally were not meant for him to acquire. The moral
tent of this myth lays bare that such hubris is punished
man is destroyed by the force and knowledge that he has
ed. Nevertheless. the dark lore promises to lead the adept
individual divinity through Draconian discipline. The Left
Path leads to a second birth. a spiritual rebirdi as a god.
reach this goal. the adept must conjure the forces of darkness
destruction to cut off the umbilical cord to God. This is
l in the Qabalah and in the symbol of the Tree of Life,
if few Qabalists have paid any attention to these aspects.
Loetr1:a—]].t.rrrn
iwhen God creates the cosmos it is in perfect balance and
‘harmony. This is illustrated by a Tree of Life that is far more
=symmeu'ical and perfect than the Tree of Life which can be
"fomtd in most Qabalistie tertts. This perfect Tree of Life reveals
how it appeared before the Fall of man. the catastrophe that
-sent man down into matter. The perfect. Tree of Life. similar
to the degraded Tree, consists often circles and twenty-two
paths. The difference is, however. that the material world does
not yet eitist. Instead. the non-Sephira Death has full eitistence
as a Sephira among the others. Paths unite Death with Kedier,
Eholtiuah. E-Leah. Chesed. Gehurah and Tiphareth. Above Daath
'-is Kether. below is Tiphareth, the other mentioned Sephiroth
are around it.
Daath is the Sephira closest to the supernal triad consisting
,-of Kethec. Chokmah and Binah. Chokmah is ‘wisdom’ and rep-
-resents the associative processes of the right half of the brain-
i.BiI1ah is ‘understanding’ and represents the analytic processes
' 39
of the left side of due brain. [laath represents ‘knowledge’ and
is the practical synthesis of the wisdom of Choltrnah and the
understanding of Binah. flaath corresponds to the throat and
the neck and to knowledge [l'lEll can be formulated and put into
practical action.
Un the Tree of Life hefore the Fall Tiphareth is not the cen-
tral sun in the center of the ‘flee. There are instead two suns that
shine on the surrounding Sephiroth. The highest sun is Daatlt
which represents the mystical sun that lies behind, or beyond.
the common sun. Daath is the Black Sun and Tiphareth is the
cotnmon yellow sun. Daath beams through the paths towards
Kether, Chol-u:nz|l1, Binah, Chesed, Geburah and Tiphareth. This
is die upper sun that represents the ‘higher world‘. Tiphareth
beams through the paths towards Daath, Chesed, Ceburah,
Netaaclt, Hod and Yesod. This is the lower sun that represents
the ‘lower world'. The above and the below are, however, per-
fectly intertwined. The archangel Midiael rules Tipharedi and
the lower sun. The archangel who is closest to God, namely
Eamael, the bringer of light, Lucifen rttles Daath and the higher
sun.
The original Tree resembles a diamond, within which d1ree
levels ate connected. These levels are illustrated by three squares
standing on their edges. In these squares one can tind a cross
made by a vertical and a horiaontal path. The horizontal path
also turns every square into two triangles resting on each odiersl
bases: one pointing up and one pointing down. The number
four represented by the squares corresponds to the four ele-
ments. The highest level corresponds to fttailuth, the divine,
and consists -of Kether, Choltmah, Binah, Daath and the sht
paths uniting these Sephiroth. The middle level corresponds to
Eriah, the mental level, and consists of Daath, Chesed, Gehurali,
Tipharedi and the sir paths uniting them. The lowest level cor-
responds to Yetairah, the astral level, and consists of Tiphareth.
4°
Hod, lfesod and the sir paths uniting them. The lowest
level, t'tssiah. does not eitist on this tree, and neither
the Sephira llvlalkuth. Man was originally comprised only
the principles of the higher worlds, and his abode was the
level and Yesod.
The three levels on the original Tree of Life also correspond
the ideal Platonic society with philosophers assigned to the
al triad, warriors to the ethical triad and farmers and
nen to the nourishing foundation. The highest level rep-
tts the divine trinity from a spiritual Qabalistic perspective.
middle level represents the angels and the lowest level
man and the remaining parts of Creation. Daath and
act as mediators between the levels. Death, or Lucifer,
the angel closest to the trinity.
Tue Fatt or Loctrea
t the original Tree of Life ‘fesod, the astral abode of ntan, is
eitact reflection of the highest plane. Kether. Here man is an
image of God. Perhaps this is why Lucifer and the angels
nd him, Eamyaaa, Aaaael and the sons of heaven, began to
desire man {The Book of Enoch and Genesis ti). Yesod is the
of sexuality, but on the perfect Thee it appears in a anh-
and sleeping ibrm. Lucifer-Daath, the original serpent,
ts the divine force of creation that is able to carry out
_'GOd’s {the trinity of Kether. Choitlnah and Binah) idea ofcrea-
ttott Lucifer Daath sinks down to man's level and awakens the
of creation and the sexual energy in man. Tl'tll5-t mart can
teach ltnowledge which was previously only accessible to God
iand d1e angels. l)aath—l§nowledge is the fruit that man consumes
the myth of paradise.
The descent of the fallen angels down to the plane of man
-t'|.I
and their sexual union with man was a new and forbidtlen union
between the planes. Lucifer, who had previously acted as the
guardian and mediator between the divine and the levels be-low.
left his position and united the higher levels with the lower.
The astral level of man. Yesod. bad been the lowest and final
part of creation on the perfect Tree of Life. lllanl-tind was then
fertilized by the seed of the angels and instead of being merely
a creation, maul-tind became creator when they gave birth to the
Nephilim. the giants diat are described in Genesis 5, and that
are the progeny from the unity between men and angels. The
perfect closed system of the original Tree of Life was broken.
After having eaten of the fruits of knowledge. the divine
spark is awakened in man. The powers of God and Heaven feel
threatened and in Genesis 3:151 God declares:
nod the Lord God said. Behold, the man is beomne as one of t|s, to
ltnovv good and evil: and now, lest he |'.'Il.ll.' forth his hand and take
also of the Tree of Life, and cat, and live forever.
God hanishes man from the Garden of Eden and lbrces him to
cultivate the soil from Wliltflfi Adam had arisen. Cherubs holding
flaming swords guard the path to the Tree ofLife to prevent man
from eating of it. Now the Fall has occurred, and the degraded
Tree of Life is constrtlcted. tint Abyss is created between the di-
vine level and the worlds below. Man is thrown out of his astral
garden down to the plane of matter. The Sephirah lllalknth is
created. Lucifer-Daatlt loses his place closest to the throne of
God {the supernal triangle} and is thrown down into the Abyss.
The Abyss is inside and beyond lvlalltuth. DE!-B.[l1 becomes the
invisible eleventh ‘non-sephiralf.
After the opening of the rkbyss, the supernal triangle creates
a sphere isolated from the rest of die Tree. In the middle of
the supernal triad. Godls all seeing eye is revealed: a symbol
41
can be recognised from old church paintings and lvlasonic
This symbol represents God’s totalitarian power and the
tion of his authority in relation to the lower levels. The
of the light worship and praise this power. They submit
selves to God, Yahweh, and attempt to live in accordance
his laws and decrees. For Jewish Qahalists it means try'tng
t following Jesus and placing their faith in him. Qabalisti
the crucifixion oflesus symbolises how, through his death,
creates a bridge over the Abyss and thus re—unites God and
{iaan. The Qabalistic goal is to appease Yahweh and through this
restore the original harmonic order on the Tree of Life. The
goal is to return to the childlilte state of the Garden of Eden.
For the monotheistic Qabalistic adepts of the light. a Messiah
"is needed to create a bridge over the Abyss. Tiphareth has that
role since the higher. Black Eun, l]'aath., has been tlunwn into the
:2lltlJ}'ss. 1'-'tfter the Fall. Tiphareth becomes the central sun on the
"flee of Life. Both the Tvlessialt and the dragon slayer, lvlichael.
_1-are associated with Tiphareth. lt is through Tiphareth that the
iltbyss can he crossed.
The adepts of the Left Hand Path walk another and more
-tlillicult path. It is a path that is hard and lilraconian, but which
has the greatest goal: that of becoming a god. Instead of repair-
ing the damage of the Fall. the dark adept glorilies the Fall and
iallows the destruction to be fulfilled. The dark adept crushes
the old to let somediing new arise in its place. The Left Hand
Path leads away from the Tree ofLife antl further into the Tree
--of Knowledge. The different Qliphoth can be viewed as fruits
1;-on the Tree of Knowledge. When man has eaten the fruits of
"knowledge Cod prevents him from eating from the Tree of Life.
The adepts of light are hoping to he resurrected after death
in heaven or i11 a new paradise. The dark adepts are seeking
so access the fruits of a new Tree of Life through the Tree of
ii-3
Li1
llve according to the Mosaic laws. For Christian Qabalists it is ‘
Knowledge. This strife is the alchemical search oi the Elixir ltlitae
and the Stone of the Wise. The worlt ol' dte Philosopher's Stone
is the alchemical process of creating an original Tree ol"Lil'ie that
resembles anti represents the perfect diamond. By fulfilling the
path that begun when the Emits of knowledge were consumed
man can now reap the fruits of lilie.
Tue Urstvttttc or Ttts Ftsvss
The paths on the perfect Tree ol'LiFe are altered alter the Fall of
man. Before the Fall paths went From Kethen Choltmalt, Binah,
Chesetl. Ceburah and Tiphareth to Daath. From Kether the path
that corresponds to die letter Gimel and the Tarot card The
Priestess cou.ld be found. From Choltmah Hows the path that is
connected to the letter Heh and the Emperor. Beoveen Binah
and Daath the path that is connected to the letter Zain and the
Lovers can he found. Between Chesetl an-::l Daath the path con-
nected to Qoph and the lvloon. The path with the letter Shin
and the Final Judgement [The Freon i.n Crowley"s declt) goes
from Geburah to Daath. Between Daath and Tiphareth flows
the path that corresponds to the letter Tau and the World [The
universe in Crowley's deck). When Daath Falls From me vicinity
of the highest triad the Abyss is opened and the paths that eon-
nect Daath are cut olf. and the path between Kether and Daath
(Gimelx’The Priestess) instead continues down From Kether to
Tiphereth. in the same manner, the paths from Choltmah (Heb!
The Emperor} and Binah (ZainfThe Lovers) change direction
From Daath to Tiphareth. Since Uaath Falls down and contributes
to the creation of the material world the three remaining paths
correspondingly Fall down towards the material level and the
Sephirah Malltuth. The path From Chesed (Qopltr’Tl1e Moon)
is broken loose from its firmament and instead emanates down
44
Netsaeh to lvlalltuth. ltt the same way, the path between
and Gebnrah (Sl1in,»’The Final Judgemettll F3115 dew“
Hod where it passes into hlalltutlt. The path that connected
and Daath (Tau,"The World) also falls down, and be-
the path that emanates down from ‘fesod to h’[all.-tttth.
'W11ere Daath once existed. the Pthyss opens up on the Tree
after the Fall. ltccortling to certain Qabalists, the abyss is
‘lvlasalt Mavdill which denotes a scrap heap for banished
Many entities dwell in the abyss, such as the Mesukie-ls
one who conceals Godl, an entity that conceals both the
anti divine rnistaltes deep down in the Abyss. The Abyss
ruled by demonic beings. like abbadon and Ghoronson. The
s has been associated with Gehenna, the homing Hell of
darnnetl,, which is named after a burning scrap heap south-
ol’ Jerusalem. The abyss is the gate to the QllPh‘3‘l3l‘3 aml‘
rlds in which Lucifer establishes his Pandemonium after the
In Nordic mythologyt the crspstiatat Parflr seesssaflet
the Qabalistic abyss. The goddess Hel is cast down into the
‘world of darltness and ooltl. l"~lil'elheim. The gate to he!‘ is the
flat-k cave, Gnipahalall. which is guarded by the hellieh heeel
Ltttrn-Daara .-ttttn THE Faitsn Sonata
The most common conception regarding the serpent in the Car-
-tlen of Eden is that it is a Form of Satan or Lucifer. But. e.eeeI'fl-
lng to many theologians. the serpent was Lilith, till‘? Wfitttefl whet
in Ap-oeryphal myths. was the first wife of Adam, and who was
originally a Female Sumerian demon of storms. Lilith is often
depicted as a woman with a serpent"s body below her waist. She
boils down From the "flee of Knowledge and tricks tnan into eat-
the Emits of knowledge. From a Qahalistic perspective, Lilith
45
is originally connected to the Sephira ofltnowledge, Daatli. She
corresponds to the daughter in original qahalistic. Four-Foldness
that consists of the Father, the Mother. the Daughter and the
Son. This is reflected in the tour groups of court cards: Kings
(Knights in Growley"'s Tarot). Queens. Princes (Knights in Waite’s
Tarot). Princesses {sometimes called Pages]. Ghokinah is the Fa-
dier. Binah is the Mother. Daath is the Daughter and Tiphareth
is the Son. Daadi-the Daughter is it form oi the Sheltinah. the
female aspect of the divine. Iii the myth ol'Lilith. the first wife of
ridaiii, it is told that she was created iutlependently oiadani, un-
like Eve who was created From the rib ol'tl.dani. Thus, Lilith did
not want to submit to Adam. something that led to an argument
regarding who should lie underneath during sea. Finally, God
had to intervene and he attempted to lhrce Lilith to submit to
Adam. Hut Lilith spoke die secret name oi'Gotl. Shernhamthrash.
and managed to escape. She escaped out ofthe Garden of Eden
to die wild lands where she encountered demons. like Samael
and asniudeus. The Qabalistic interpretation of this mythical
drama is that Daath-the Daughter-Lilith on the original Tree of
.l_.iie eitisted above Tipha.t'eLl‘1, which then represented Adam.
Daath must submit to Tiphareth. and at this stage the order
oti the original '|l'ee oF Life is brolten. Daath tumbles into the
abyss and falls outside the original Tree oi'Lii'e. its a compensa-
tion of the now lost Daath-Lilith, Adani receives a new woman.
which is Eve, and the Sephirah lltlalltuth replaces Daadi as the
Daughter. Mall-tuth is the Fallen woman who has submitted to
the solar and patriarchal Force of Adam-Tipharet She is also
the principle that enables the creation of die material world.
and its continuous eztistenee dirough material conception. But.
inside Eve-Maikuth broods Lilith as her darlt alter ego wait-
ing to arise. This corresponds to Maya and Shaltti in Tantrism.
which are two sides of the same principle. Maya maintains and
reproduces the level of illusions. dualities and matter. at the
45
time she is Slialtti the reptilian primeval Force that ei-111
and destroy the illusions and the material plane Tl1I‘fl‘-‘Sh
Fall, Lilith enables the creation of Eve-lvialltuth. but hides
the abyss and the Qlipha oi‘ lvlalltuth Daath means llllewl
and the .;-,;;.m-,|;|_=;q;.a1-r of the Daath-Sheltinah in Greek and
Q Plnlosophy is Sophia she who denotes wisdom and
edge Uriginally philosophv Wlllflh 1" Gl"~‘3‘l‘l'1 llleflmt l'77""F
wisdom, imphed a love of Sophia on a level that corresponds
the Tam;-1.; .31-eh;--mysticism. Philosophy was actually a Greek-
paih on wluch the philosopher strived to awaltcn the
goddess dirough erotic rites. to gain power and wlstleflt
to become a god
THE Narruitis or Evit
fi
Evil is one of die main motives in religion and the spiritual
search. There are a number of phenomena in existence that can
be perceived as eviL and religions have endeavoured to eitplain
what evil is and how it can he avoided. Eitplanations concerning
the nature of evil vary between different religions. and diilers
radically even within an identical belief system.
From a safe distance evil naturally fascinates. something that
everything from the tabloid press and popular culture to the-
ology antl philosophy can prove. Evil can Function as a dark
mirror oi‘ mankind. Perhaps our conceptions about what is evil
are tnore revealing about us than our conceptions about what
is good. Religious and spiritual thinkers have pondered all the
paradoites that arise regarding the divine. and questions about
good and evil. The most known eirample is probably the Teo-
tlioce problem. which concern Godls almighty power. and how
it can be combined with his total goodness when there is so
much evil. hardship and sorrow.
Heligous evil is olten something very diiierent than that
which is generally perceived as evil in our mundane lives. Heli-
gious evil often revolves around the relation to the divine. and in
that case evil is what opposes the divine. Hubris and violations
against the divine order. like Lucil'er's rebellion. are evil on a
religious level. but would perhaps not be perceived as evil on
a more trivial level. Ii‘ Cod were the good and almighty Father
all
The God of the Uld Testament inflames his followers to
tit genocide and brutal violations. It is indeed very con-
to attempt to grasp what is good and evil by reading the
Did Testament was the true Devil. and that the Serpent in
Garden of Eden was the Saviour. Satanism is a similar phi-
hy that turns these concepts upside down. and since the
are viewed as licing upside down in the li.rst place. it
I-a process of tumhig everything right. Mystics have eitplained
essenoe oievil in many Fascinating and astounding ways. To
Qabalists. evil was an important problem to solve. G-ershom
lem states that most Qabalists. true keepers oi’ the seal ol
mystical world. view the eitistence of evil as one of the most
nt motivations in their philosophy and diat this drives
l to solve this problem quickly. They are characterised by
certain Feeling for the reality of evil and the dark horror that
rounds all living beings.
The description of evil in Qabalah diilers from source to
To some Qabalists evil is an independent Force. while
ssithers view evil as a part of God. Sometimes evil is interpreted
Eli necessary. and sometimes as being without value. The view
irtf evil can stretch From a strict dualism in which good and evil
at war to a complementary view in which both good and evil
ire believed to be essential. Evil is often. as in die Gnostic and
lien-Platonic world-views, associated with the lower material
levels. but we can also find a thought which suggests that evil is
an indepetideiit spiritual principle neitt to -God. Evil is perceived
and described in many contradictory ways in the Qabalah.
There are, however, a number of main views of evil that are
iii
he is portrayed to be, Luciler’s revolt would not be much
than a teenage rebellion. The gods that are supposed to
the good. such as the God of the Uld Testament, allow
conduct several acts that most oi’ us would deem brutal or
religious teats. The Gnostics even claimed that the God of
recurrent in the Qabaiah and can be divided in the Following
l'l]£ll'lTll.ill'1
i a) Positive evil
h] Negative evil
s a) Necessary evil
b) Unnecessary evil
3 a) A dualistic view
b) A monistic view
4 a) Evil as a material principle
b} Evil as a spiritual principle
5 a) Personal evil
b) Impersonal evil
fifteii the views on evil are antagonistic. Evil is seen as the
enemygbut there is also a complementary view in which good
arid evil. by necessity. miisi eiiist side by side. The -Elifrgfg-I11
views can. oi course. overlap.
t a) PtJ5|TI‘v*E svit signifies an independent eiiistence. Posi-
tive civil is evil in iiselliancli generally, absolute evil. J'l'l.l'.l eitatnple
ol this view can be Found in Maitdaism and the teachings of
Zarathustra. There are two spiritual principles: Ahtira Mazda...
who stands for light and the good. but also ilingra Mainyo. who
is linked to darkness and evil. This view does imply ii dugljgijg
paradigm in which evil is in opposition to good. Sometimes.
however. evil can he an independent principle. but still eitist
mild“ *1 '~‘"lii"i‘5 iii‘-'1"1'1‘~ Hi? ll"! ZEI“'-’f l11ia111. in which iliiirvati
includes
bqoib Atigra lvlainyu and ilihura lvlaada. In the Qabalah. evil is
viewed as an original aspect ol' Cod.
lb) hleeivrivs: isvii. implies evil without independent eit-
isteiice. Negative evil is simply absence of good. The Wm-Id
of Ideas or tliedivine level is good. true and beantii'uL hence
Platorusm. Neo-Platomsm and many lorms of tnystieism uigw
5-D
limit of a dualistic paradigm.
an} Niscassiinv evii. is based on the thought that good
only be able to arise iithere is evil. This can be interpreted
a relativistic view in which good is only good in relation to
evilness of evil. but this is a rare view in mysticism. The
and righteous deeds. more Frequently. achieve a value only
they encounter resistance from the evil and unrighteous
has hodi good and evil within. and a Free will to choose
or the other. Only when we choose good can man and his
d reach true legitimacy. The Qahalistic scholar Joseph Dan
4.
Evil comes from Cod directly. and it Fullils a divine lilrictiou.
The eiitcnt ol' evil in every phase oi‘ Creation is decided by liiotl.
according to his divine plan. which is a perfectly good one—to
produce righteousness. Evil is iietressary to bring right-eotissriess
Forward. in test it in the most difliciilt rirriimstarices. and to justify
the eidsience of the world by ii.
I-'Thia thought is easily combined with a complementary view on
good and evil and a monistic philosophy.
ab] Unneoassaav svii. is based on die dionght that evil
is worthless and without any function whatsoever. Man's task
is to light against evil at every cost and the powers of good as
sist in this struggle. .]e:l¥i-ey Burton Russell writes in his book
as the absence oi‘ good. The evil oi the world does not eiiist
use of any actual evil. but because of the absence of good.
due to the goat distance to the divine. Evil is characterized
non-eitistence and absence. Negative evil is not absoluifii
something relative in its relation to good. The thought of
ve evil is often accompanied by a monisiic world-view
' nes. llowever. this non-being is identified with evil. as
the case of Ahriman (Angra l'vlainyii]. and we soon arrive at
Tlie Deni}?
The evils in the world are so many. so gear. and so piercingly im-
mediate that they demand not mystical acceptance. but die will to
take arms against them.
The idea of unnecessary evil does not have to correspond to
a view of positive evil. but can be connected with a nihilistic
view of evil in which it is absence of the good without any kind
oil meaning.
3a) Tni: noatisric view describes two separate Forces
of good and evil. Zoroasirianism and Masdaism. the lranian
religions. have a doalisdc worldview. This view is perhaps an
easier solution to the theodicy problem. Jelirey Burton iiussell
writes:
Christianity has always found it diilictilt to reconcile the tIod’s
goodness with his omnipotence: Iifloroastrianism preserves the ab-
solute goodness of the Cod by sacrilicing hi_s oniiiipotenoe.
Pie continues:
Dualism insists upon the existence oi" an absolute and t'ad.ita.l
evil. Not only does diis in part respond to our perceptions of the
world. but it for the First time leaves a ligtire clearly recognizable
as diabolical.
Nevertheless. a cltialistic view is occasionally combined with
the thought of a complementary and necessary evil. but then it
tends to pass into a monistic philosophy.
3b) THE siotstsiio view describes good and evil as two
sides of the same power. a view which questions the objective
reality of good and evil and daims that they are two terms of
5'1
n I-lerekleitos previously eiipressed this thought
‘Good and evil are one [and] io Cod all thmgs tine Fair and good
Ind right. but men hold some things wrong and some right
view is found among those Qabalists who view evil
of the personality oi God For a monotheistic religion.
as Judaism. die principle of evil is placed within the only
Jeffrey Hutton Russell writes
Ettttiti is the personification oi the dark side oi {sod the tltment
wtthm Yaliweli whitli i:-bsiriicts the good [ ) Since ‘fahweli was
the one Cod he had to be. hke the God oi momsm an annnomy
of inner opposites‘ lie was both light and darkness. both good
and e‘i-"Ll
gs) Evii as it siivrraiat. ritiivoir-t.i: This thought has an
lty prinlarily with C-nosticism it also has sirnilarities with
i aspects of Platonism and neo-Flatonism The highest
and spuatual level is made oi purely positive qualities
as goodness. truth beauty and _]L'|Si.lt‘E Matter is opposed
ese qualities and is associated with evil. inertia and illusions
from the divine are imprisoned in matter. and when
is liberated from matter these sparks of divine li t are
free. and good conquers evil This view on evil is Frequently
with ascetic ideals and a negative view on the physi
body Within. For eitaniple. Iranian Manicheism. the powers
darkness were thought to have treated man to capture li t
matter From a neo-Platonic view. evil as matter is a negative
which is relative to the -DlJ]ECl.l‘li"E. positive qualities ofPlato s
of ideas
Evit. as it sriitrrtnii. raiisciria Within diis view evil is
hing above and outside matter The material world con-
tains qualities From both the domains oF evil and the domains
oi gtiod. Evil as a spiritual principle cati eitist within Cod. or as
an independent evil Force.
5a) Pttastitsat. tsvt t presupposes entities or powers that wish
to commit evil acts. This does not suggest any abstract principle
or impersonal law oi nature. but rather powers with individual
personalities. in some instances. these Forces are believed to
be at war with corresponding powers on the side of good. and
occasionally evil acts as a helper For the highest power oF good.
Eeliei in a personal evil is Frequent witliitt the Frames oFreii-
gioti and primitive magic. Qabalistic magic describes dilierent
tlemons who personily eviL but who can also be contacted For
magical ends.
5b) lltIIFE-El.5:l-{]II"il.n.I_. Evit is rather an abstract principle dist
causes evil to be eitperienced. Uiie generally comes across de-
scriptions oF impersonal evil in philosophy or mysticism. Evil
may be manis actions in certaiti situations. or misdirected cosmic
Forces. There is no Free will beliintl evil. but it acts as an imper-
sonal law oF nature or a catastrophe.
ln addition to these Five opposing couples. one oould also
consider a complementary evil. which implies evil that is viewed
as a necessary destructive principle. just as important as the cre-
ating and liFe-giving power. hccording to this view. both good
and evil must be in balance.
Tun Sertitita Gtisuitaii atsu THE. Unions or Evit
The Tree of LiFe with its ten Sephiroth represents difierent
qualities oF Cod. or principles of die Universe. it" one preFers a
less religious parlance. Two oF the qualities that most evidendy
influence hninaii eitistence are C-od’s mercy and his judging
side. When Qabalists talk about Cod°s mercy and his judging
54
it corresponds to the astringent and the tlisitttegrating For-
of the universe. Forces wltich constantly inilttettce the lowest
lvlalkuth. and the world oimau. fin the Tree oF LiFe. the
ira Chesed corresponds to God's merciful side. while die
Geburah (also called Din) corresponds to the severe and
demning side. Che-sed rules over the Forces that join. unite
link. while Geburali is the principle which breaks. dt'aws
atid analyzes. Ghesed and Gt:-burali eitercise a Fundamental
uence on eitistence. Wliett these two principles are balanced
act harmoniously with the other Sephiroth. Ciiesed belongs
{to the right side of the Tree oF Life atid Ceburah to the left. The
left side is associated with the principles that create limits and
laws and is called “The Pillar of Severity’. The right side is associ-
ated with the principles that create unity and uuderstaudiiig and
is called “The Pillar oi" lvlercyl The Sephiroth oi the leii side are
Biriah, Geburidi {Din} and l-lod and the Eiephiroth oF the right
=sitle are liiliokinah. Chesed attd hletaacli. The Forces oF the leFt
-side are mainly active during the process oF Creation since it
demands a separation From Ged’s original unity. The Universe
is-created when the dividing destructive princip.le is active. This
thought is important in Qabalah since it protects Qabalah From
an otherwise immanent pandieism in which God eitists within
Creation. The Fact that it is die destructive principle diat is the
cause behind the Universe ean. at First. seem paradoitical. but it
is [l'lE dividing Force that enables maniioldness and individual
eitistence. Without this Force everythiiig would melt together
and unify. IF we take man as an esample. liFe begins with the
splitting oF a cell. which causes the creation oF numenous other
‘cells that enable the creation of new life. The dividing Force is
-the tool that is necessary to create life From other life. but is also
the very same Forte that cuts oil" die thread of liiie.
in the Sephira Biiiah. some oi the original principles on the
Pillar of Severity cati be Found. and here the root of the universe.
55
as well as tl1e roots of the limiting, dividing and law-regulating
Forces can he Found. Un the other hand. it is only at Gehurah
that the disintegrating and judging Forces are Fully expressed,
although harmonised by the uniting forces of Chesed.
Gehurali is viewed as the root oievil by most Qahalists. and
the actual definition of evil was often ‘separation’; i.e. the qual-
ity characteristic of C-eburah. As Gershotn Scholem eitplains in
the chapter ‘Sitra Abra. Good and Evil in the Kabhalah" in the
hoolt fin die flsfpsnhnf -liiinpe ti/Keir C0tdienn'.-
We learn here that evil is nothing other than that which isolates and
remove things From their unity. (...} 'w'ltat is common to all these
liahhaiists is the perception ol'evil as an entity eitisting in isolation.
and evil action as the separation ul being From its proper place.
Gt-:stnt.t.tt atvn Saran
As long as Geburali remains balanced by Chesed it is a force
that guarantees order and justioe, but ifGebnrah were to act on
its own it would become a brutal and desnuetive force which
would cause evil. The Qabalists view C-ehurah as an aspect of
God and as one of his qualifies. At a certain moment in the
mythical primordial span ol' time, the Serpent lingers into the
Garden of Eden and causes man to hreal-t the original unity
by the eating oli the Emits of knowledge. When the original
unity brealts Geburah becomes an independent Force which will
dominate Nlalltuth and the world of man. Wliat was potentially
evil becomes actualized and turns into a radically evil Force
that plagues the world of man. According to many Qabalists,
Satan is born through the sinful acts of man. Cine side of God
becomes an independent, evil Force through the disobedient
side of manltind. Several Qahalists claim that the serpent is the
55
which causes division in eitistence and which enables
or Satnael, to hecome aJJ individual, evil principle. The
corresponds to instincts considered sinful, hut was also
with the demon mother Lilith.
Satnael, Satan"s name in Jewish literature, originally an aspect
God in several interpretations, is also found in the ya. names
God, in the name 5a'ael. Wlien the Force of Geburah became
dent, hlaveth. also known as death, hrolte into existence,
also into the name of Sa'e1. which thereafter became Satnael.
the angel of death. The faithful Jewish Qahalists believed
at the arrival of the Messiah death would he defeated. and
also believed that when tnan reached the original paradi-
existence at some stage in the future Samael would he
From the principle of death and. once again. become
with God and regain the nante Saiel.
In certain Qabalists there is, however. a tendency to view
‘-Satan as an original, independent force who is active within
‘the primordial unity of God. Caryn Rtlf lt.’-E, the Qabalistic teat.
'dest;:rihes long conversations herween Samael and God. In Jew-
ish mysticism. Satan is the prosecutor who is the prerequisite
'-for God's justice. ln some teats it is C-ehttrall, Codis judging
aspect, that is viewed as identical to the prosecutor angel. Eatan.
Gee uaan attn Casartotv
Gehurah is the punishing and destructive principle. But-. para-
doxically, it is also the prerequisite of Creation. Wliett Cod cre-
ates heaven and earth he divides what was previously fused.
God separates the light from the darkness. Originally everything
was united and completely undifferentiated, and from this pri-
mordiai state the world was Formed through separation. i.e.
through the qualities of Cehurah. The highest trinity does not
5?
correspond to Creation in itself, but to its planning. and all is at
this stage still united. Kether corresponds to C-od's will, Chok-
mah to his wisdom and Binah to his discerntnent. The seven
Sephiroth below Binah represent Creation and the seven days
during which it taltes place. llinah is the Sephira which bor-
ders the seven Sephiroth below, and here we lind the qualities
which prerequisites for the act of Creation. Binah is God’s
discriminative ahiltty and the process ofdiiierentiation by which
the Creation is prepared. it is Einah that releases the emana-
tions in which the threes of Geburah are given space to operate.
THE Dasraovan Woatns
eltccording to some Qahalists, there were certai11 wnrlds t,-||,r]'|i.;;]'|
were createti previously to ours. llahhi Isaac ha-Cohen, who
lived during the middle of the 13th century, was one pf" the
most significant advocates oi this idea. These worlds were cre-
ated solely frotn die principles oli the leFt side which had their
root in Binah, thus allowing the separating Force of Cnhnrsh
to operate unhindered. Since these worlds had been created
by the disintegrating and destructive principle. they were also
totally destructive. Hence, they imploded through their own
evil and destructive nature. According to Isaac hatfighem find
created these worlds to enable die eitiste-nee of righteous men.
In a world consisting solely of good instincts (grater tie-rad) no
righteous man would be able to ettist, since righteousness is
measured in regard to resistance. Only in a world oi‘ injustice
can a righteous man arise, since he would dioose the geed and
righteous. The Angels who consist of only good principles are
thus not righteous in the same manner that a man can be. Cod
did not wish to condemn any worlds to non-existence before
it had been established that it was impossible to lind even two
55
us people in these worlds. lt would he unrighteous to-
those two who would never he able to eitist and prove
righteousness. l-lere we can iind the thought ol'a necessary
which enables the existence of true goodness. Rabbi Eleasar
Worms introduces the thought that Cod initially created a
d that was entirely evil in an attempt to find at least two
persons within it. 1f'this could not occur the world would
apart, since no world can eztist without at least two good
persons.
The problem was that not a single good person arose in these
worlds ofpure evil. t'tccotding to Tmrrfisgardfrzg ale Ltfi Emcee-
nianr by Rabbi [saac ha--Cohen. God made three attempts. First a
world arose front ‘strange tbrms‘ and ‘destructive appearances’.
It was an ev.il and cruel world ruled by Qamtiel. This world was
so evil that it was destroyed and returned to the original spring
of Binah. A second attempt was made, and a new world ema-
nated Forth from even stranger forms and appearances. lts ruler
was Belial and this world was even worse that its predecessor. lt
was destroyed like the first world. A third world emanated Forth
from even stranger and more destructive forms than the iirst
and the second. its ruler was lttiel and diis world was the worst
ofall three. The forces oi this world desired to place themselves
shove the divine, and wished to chop down the Tree of Lite
itself. This world was also destroyed, and a decision was made
not to create any more worlds resembling these.
Instead. God created our world that contains a mhtture of
good and evil, and as a result man contains both good instincts
(peter an-ted) and evil instincts (peter an-re). This world means,
however. that the tighteousness decreases among the righteous
"since they are assisted by the good and the divine, and do not
choose good against all odds. But, at the same time, the three
entirely evil worlds revealed that no worlds might exist solely
tlirough the destructive worlds oli Geburab. lla world is to he
59
ahle to ettist the lorces of Geburah must be balanced by Chescd,
and this is the situation in the world of man, Malktith.
The original, evil worlds Fade away and return to their origin
in Binab. Rabbi Isaac ha-Cohen conlpares this to how a wick in
oil burns due to the oil, but how its tire can be put out in the
same oil. But, everything does not return. Certain residues oi‘
the three original evil worlds continue to ezsist as remnants, or
as hardened lava from an extinct volcano. These remnants are
the evil of the world and are called Qliphoth.
Tris Klrlcs or Enos:
in the Qabalah the three destroyed, primordial worlds correspond
to p'ft'|. generations which, according to tradition, were created hy
Cod but were annihilated after God discovered dtey were evil.
Another recurrent theme which is common in the Qabalah is of
the kings of Edom who are spoken of in Genesis 35. They were
kings over the land of Edom before any Israelite king had con-
quered it, and the Qahalists associated these kings with the evil
primordial worlds and their lords. According to the Qahalists.
Edom was a kingdom, or a world, which consisted solely of the
harsh forces ol"C-eburah. The Zohar tells us that Edom means
‘ts itthgelntn 51/'a rsttettigg mriirrl tit not teetniene.-:f rig,-' any pifpi The
ancient lords of Edom were eleven in number, and this number
is associated with the principle of evil in the Bible. l_n Genesis
36:.q.o—r|.3 we can find their names: Timna, Alva, Jetet, Uholi-
bama, Ela, Pinon, Kcnas, Teman, lilibsar, lldagdiel and lrarn.
In the Qabalah diese names correspond to the eleven demon
rulers who govern the anti worlds of the evil side. A Qahalistic
test on [l‘1E most important demons reveals that both the lords
and the kings of Edom are associated with certain demons:
do
The old Lilith is the wile oi‘ Samael; both were horn in the satue
hour as an image oi‘ Adam and Eve, and they embraced each other.
Ashmedai, the great king oi" demons, took lbr his wile the yotutg
Lilith, daughter to the king; his name is Qulstdum, and the name
of his wile is Mehelahel, daughter of l'i'latred and her daughter
Lilita.
part regarding die wife Mehetabel. daughter to Man-eh, is
n Genesis 35-35 where the kings of Edom and their families
presented. Samael, i.e. Satan, is mentioned as the ruler of
lllldom. This is an interpretation which is not mentioned in the
'-Efiible, but which was part of certain Qabalistic speculations;
-mound the conjectures regarding the kings oF Edom certain
-tletuonological traditions were linlted with the thought that. they
ltelonged to the emanations ofthe left side. Among certain Jews
.__during the early Middle Ages the term ‘Kings oilildom’ was used
'-to denote Christianity, which they believed had developed Erom
the dark side.
GEHLIRAH sun rns Zn-taunt
"Hie Qabalists believed chiefly that Creation was initiated by
Cod turiiing outwards, and allowing it to emanate out l'ron1
Him and down, in accordance with the emanation theories of
the neo- Platonists. This theory was turned upside-down by die
famous Qabalist Isaac Luria who lived and worked in the Gali-
leian city of Safed during the tfith century.
According to Luria, instead of Creation beginning with C-ud
focusing his power towards one point, it began with Cod with-
drawing himself away From an area. God, or sin Soph. creates
a. void in its own limitlessness. Here God can create the world
without, pantheistically, becoming one with it. Pilotwithstanding,
lit
él
The kings ol Edom placed on the ti-pniiiterl sis;
represent the Ulipliutli and their eleven rleiiii,;i|1ii_- rulm-5_
h.rs V: ‘Q1 'l<*“"
-umidlqeh’
- F41‘ alum,
.t' lis ,5‘
A perfect v-tirld tantioi be treated, loi ll. would then be idenncal
to Cod l-limsell who taiuiot duplicate l-linist-ll, but only resuict
Himself.
He explains the almost Gnostic view of Creation
but the act of tnwinwivi itself, in vihit h Cod limits Hmiself requu-es
creates the world by entering down into His sell, becom
increasui l demarcated The iirst act of Cod is to create
in and emptiness, l e a piiniordial darkness ln this
Cod can allow Creation to take place and hglit to break
Through Creation, Cod ends up in what can be called
cal exile within Himself This process in which Cod limits
own limitlessness to enable Creauon is called the Limauni,
means coiicentrauon but rather denotes withdrawal
Isaac Luria and his disciples drew daring conclusions about
1'-imsiini The fatt iliat Cod was able to isolate aii area within
nieaiii that the principle oi C‘-eburah was active The
force of judgement, expressed throu GElIJl1l'rll‘l, is tharacter
by linuiatioii, and by determining everything in the appro-
;Tpt'iate way Thus, it is Cebiirah which is aenve when Cod min-
tttes the Ziniaum process if existence is to be possible outside
’-God, He must draw a hmit to define where l-le is not Ceburah
"-draws this limit, and is the principle behind the existence of
individual ob_|ects Witlioui Ceburah everything would return
mid be swallowed by Cod s oi iginal unity Ceburah, which is the
force behind evil, is simultaiieiiu sly the principle that facilitates
;.Ci"eation and all individual existence outside Cod Accordingly
lsaac Lutia and his followers describe an cxisterict. in which evil
eitists as a prtretpiisite for being itself Seholem explains in Uri
ale dsgxrdref Siiiipr iyfriie Geiilieed Luria s view on the Zimauiu,
Geburah (also talltd Din) and Creation
the establishment oi“ the power oi Din, which is a Force oi limi-
tation and restrietion. Thus, the root oi evil ultimately lies in tlte
very nature oi" Creation itselfi in which the harmony oi'tl1e1ntinite
cannot. by delinition, persist; because ofits nature as Crcatien—i. e.,
as other than i]odhead—an element oi' imbalance, deieetiveness.
and darkness must enter into every restricted existence, however
sublime it may be.
The Lurian Qabalah thus implies that the principle of evil is
necessary if Creation is to be able to exist and not return to
Godis unity.
Tue Bsssitttve or rue ‘iiessets
.-‘tn important theme in the Lurian Qahalah is the description
of ‘the breaking of the vessels" 1"Stiéeeianrii tie-iirrtzivt). after the
Zinmntn, Adam Kadmon is created, the perfect man who beams
with divine Light. From him the Sephirotic light radiates in com-
plete unity. But, irem the eyes a form ol" atomized light glows in
which the Sephiroth does net constitute an organic unity, but
different points or parts. The world is constructed by this light
which isaae Luria calls ‘a world oi punctuated lights" {Stem
tie-esiivissisrej, but also “the world of confusion’ ffiimn iie-taxis).
This constitutes the Foundation of the actual Creation that is
known in roan, which Fl‘DIn the beginning was di_rec1_'ed ttjwarda
the finite.
‘Various vessels are created to gather this punctuated light
and to give its energy a form in dime limited creation. The three
vessels of the supernal triad of the Sephiroth gather the lights,
but when the lights flow down to the sis lower vessels the swift-
ness of the process causes these vessels to breait The lowest
Sephirah is also damaged, but not as acutely. The pieces fall
54
ts tn the creation of tIlt1‘II1IIIl1I'II ant1—worlds.
enable the divine light from within them to reach its destined
evil element was mined with the good element. To puri '
Sephiroth from evil the vessels broke, and evil was banished
become an independent identity in a demonic anti-world.
ugh the breaking of the vessels new eleansed vessels arise.
ltingdoto oi evil is not initially created From the actual pieees
the broken vessels. it arises from the waste products that are
flleansed via Creation through the brealting oi die vessels. This
can he compared to the hirth process which also generates waste
jpreducts. This entire pteeess oi’ the broken vessels is compared
by Qahaljsts to the first three destructive worlds and the eleven
evil kings oi'Edom who created evil, primordial worlds that were
[annihilated to Facilitate a new, pure world.
Es
| into the Abyss with 233 sparlts oi divine light. The pnre
holy is thus miaed with the unpure and unholy, whieh
1 . . . .
The breai-ting oi the vessels is a necessary step in Creation,
although it is referred to as an ‘accident’ 1’St‘detJt'J"'H_,i, it is
. Scholetn writes that just like the seed needs to crack
be able to grow and flourish, so the First vessels must breait
']11e reason behind the breaking ofthe vessels is the exist-
oi a sort ol' primordial cleansing process. In original space,
THE QLrrnoTH
fi
Tire Brett.-tirtg gfsir osareir sets-: rt ceternreyriie, L?ri1ree"et=r'.ret1:ri
iiiier reefs’ lie‘
more enrieernilie oitrrr an erilsvvesi t.-:'ert'tt'.i’ Tiler: rrutrr .-itsor iistvt
.rer»-re eiyirrt in die
tmwmrfism his svrui rrsr eeew. so rerun’ .-:'eerrtetr’ rnrillluir tie.-1' -irert e.-
iu"e
rs eitpfein fr rent|ot'cte§'§.f- first-:rp.r at ts» meanest Grad tteirerieei ene’
rnrtr cozy:-tie.-1
rsdrop: ofeii fey in teefimrrerepteoie, tr rneIrv'irr.l" residue, .-tie rsrlisirrtr,
siutr
edefroedrrg iits-'1'Ir encert’. Urpleriiqre stir .rerr.n'ier'ri:-'—itlirr yerippst,
his bqginnr'ngtr
ifs-trr'n— were r1_'yt_’;.r in cant’-wt-n'i serrtettsiere.
Llneerrro Eco: firncrrtritir Hrndufmn
The waste products that are associated with evil create a de-
monic anti-structure to the Tree of Lite and the ten Sephiroth.
These waste products are called Ktrpet Keimpsr or ere-tan (sing.
Kfrpe, Kefrjspe or Qtijofre), which mean “sl-tin’, ‘bark’ or ‘shells’.
The Qiiphoth constitute some sort of leftovers from creation.
They are banished From the ‘Tree oi‘ Life through certain cleans-
ing processes, but are constantly tormenting man from their
own demonic anti-world. Sometimes the Qiiphoth appear in
the shape oi' evil temptations, and occasionally as actual demons
that man must protect himself against. The Qliphoth arise in
connection with the primordial, evil worlds and their destruc-
tion, but have in some interpretations an even more primeval
ertistence than Cod.
SE
'lhe Qabalists generally view the judging side oi‘ God, Ge-
burah, as the main factor behind the creation of the Qliphoth.
liThis l'|as been described in a manner that is reminiscent oi" the
rebellion oi Lucifer against Cod and his order. This coniirrns
the impression that, from the beginning, Geburah already has
--an independent er-ristence that corresponds to Satan, or Satnael.
Geburah brealts out nirhe Sephirotic unity and declares: “l shall
I
5 rule. lt is Forced back into the Sephirotic balance, but certain
parts oi its force escape. These parts of Geburah tu.rned against
God and began their own emanations, which the Qabalists de-
scribe as a rnocltery against the divine worlds. Just as the worlds
ofthe Sephiroth are ten in number, these emanations consist oi
'=ten darlt anti-worlds. The primordial. demonic couple, Samael
and Lilith, who represent the Qliphoth, rule them. The Qahaiists
refer to the Qliphotic worlds as bastard s, and ciaim that the.y
correspond to the act of Creation, but in the Form of illegitirnate
seituality.
The Qliphoth are called the ertcrements of Creation and are
occasionally associated with the material world, and sometimes
with something that is even lower and worse in the Qabalistic
hierarchy. Certain Qabalisric scholars want to connect the Qli-
photh with the Ftssiah or Asiah, the lowest level on the Tree
of Life to which the Sephirah lvlalkuth belongs. Bur, at the
same time, the ten Qliphotic anti-worlds correspond to the en-
tire Sephirotic structure with all Four planes. The ten Qliphotic
worlds are populated by demons and evil beings. in Tire Qa-
fielari Uet.'er't'ee§ by the rgth century Qabalist and Hermetic 5.]...
Mac-C-regor lviathers, which contains a collection oi Zohar te:-rts
originally published in Latin by ['~'lnorr von iioserrroth, lltssiah
and the evil worlds are described thus:
The fourth is the hsiatic world, ovtsr HE!-5-l]IH, Ulahm Ha-Itsia, the
world oi action, called also the world of shells, otvst no-L1ev'rh,
fit
Ulahm I-la-Qlipboth, which is this world oi" matter, made up ol' the
gross er elements ofthe other three. ln it is also the abode ol' the evil
spirits which are called ‘the shel|s' by the Q'abala_h, otrrvrrt, illi-
photh, matenal shells. The devils are also divided into ten classes,
and have suitable lrabitarious.
around speculations on the Qliphoth and the ten anti-worlds a
whole demonology was developed, both in Jewish and Chris-
tian Qabalah. Every Qlipha represents a negative aspect, or evil
anti-pole, oF each Sephirah and is populated by demons. instead
oF the angels that are associated with the ten Sephiroth. The
ten Qliphotic worlds and their demonic rulers are generally
believed to be the Following:
Qiiplra to Sephira Demon liuler anti-Pole
F-'='i"°"?-1F1:'-i"':l*"-*-“"'i"-
. blahemo Haltenta ll~'lalltuth
. lfiarnaliel Liiitb Tesod
. Eamael adrsuunelelt Hod
Hareb-Serapel Baal Netsach
Tagaririm Helpbegor Tipbaredt
C‘-slab iismodeus Cebu:-ah
Gamehicoth aslttareth Ghesed
Satariel Luciiuge liinah
[ihaigidel Beelsebub Gholtmah
ll]. Thamiel Satan and lvloinch Kerher
This table is based on correspondences Front The Xeedefne Lic-
oeifeafl and it reveals how the ten different spheres correspond to
die four worlds in the Qabalah. The highest [or as one perhaps
ought to cail it, lowest) Qlipha, ThamieL corresponds to the
53
archetypal world Atsilulh, while Chaigidel and Satariei
pond to the world oF creation, liriah. The sis ibilowing
are associated with the world oF Formation, Teteirah,
the lowest Qiipba, blahemo, exclusively corresponds to [l1t‘.
level nssiah. The name of the Qliphorh and their rul-
diFFer From one source to another and we will mainly use a
t spelling to the one above in this boolt. The Keihieimi
Lhveiistf presents an interesting eitplanation of the evil worlds
and their beings:
The demons are the grossesr and the most deticieut of all Forms.
‘Their ren degrees answer to the decad oi the Seiiroth, but III an
inverse ratio. as darltness and impurity increase with the descent oi"
each degree. The first two are uodting but absence ofvisihle lbrrn
and organisation. The third is the abode of darltness. l"~leitt Follow
Bevan Hall; uneupied bv those demens which represent incarnate
human vices, and torture those who have given themselves up to
sudt vices in earth-liFe..
Samael is described as the ruler ofall demons and is identified
with Satan. Together with the scarlet woman, the queen oi adul-
tery and Fornication, lsheth Eenuniffli lit! i5 115111‘-‘Till iiflive Dr
Glriee, the beast. The beast, Samael, and the harlot constitute
an evil trinity. .
Dssrouotoev
The demons that role the anti-worlds can be recognised From
the Judeo-Christian demonology, and several of the names can
be Found in Biblical re:-tts, Fell: tales and, above all, within the
magical literature nFboth Judaiasm and Christianity. The magi-
cal literature that was ascribed to King bolomefl it filled ‘P-’iil1
is
narnes of demens that also appear in the Qahalistic speculations
regarding the Qiiphoth. It is quite possible that even the name
Qliphoth itself might have crept in as a name of a demon. the
detnon Klepoth in the fifimafium Veswrrt. Among diilerenl Qa-
halists a varying predilection for entering into demonological
descriptions of the evil side was evident or. as Scholem points
out in Entycfmedte fae’et'e.-it:
The basic diliierence hetwecu the Efiohar and the writings of Lhi’
fiuoslics i|| Castile was that the latter indulged in exaggerated
perst:-ttilieatitz-us of the powers in this domain. resorting o1| occa-
sions to earlier demenological beliefs and calling the potencies of
‘the emanations of the left" by proper names. whereas the author oi
tl1e Eohar generally ltept to more impersonal categories-
These demons appear in the ‘-grimoires‘. or hooks of the black
arts. that at'e often alleged to originate from some suitably an-
cient authority. From King Solomon to Agtippa. Among the old-
est teitts within the Solomonic demonology is the Thrrerrteur sf
Sofomort. Presumably the most Famous are firKay; pffirifoaron
and fieLesser" Key tf15'ot!"o:-‘rants. called Lemegeren, wliitth enntains
a notorious demonic catalogue oF yo. evil spirits. "The number
ya corresponds to the secret name of God. Shemhamferash,
and there ltave heen speculations as to whether these demons
do not in fact constitute the dark side of Cod. Several oi the
demons can be traced back to certain old gods and spirits thooi
the Sumerian and Babylonian cultures. Classic studies of these
demonologieal and black magical tests are Riatefflfttgir by E-M
Butler. Sst~.rer..-Lars by Idres Shah and Boat Eifgdflfih Magic
by IL E. Waite.
Interesting iniorrnation about the Qliphoth and its attributes
can be gained from demonological teats. Eliphas Levi translated
a fragment allegedly from die Keys tjfSofornon from Hebrew.
‘FD
This teitt describes the Qlipboth and their demon rulers as anti-
poles to the divine Sephirotic qualities. and ten forces ruled by
eleven demon ltings are presented as the anti-poles of evil to the
Ihephiroth. This categorization that appears in the worlt of Levi
and lrlathers is comtnon in Hermetic Qabalah. The demons and
the Qliphoth are explained in the test ttanslated hy Levi:
t. As an anti-pole to the highest Eephirah. Kether. that rep-
resents unity. we can find Thamiel. which is the ‘double headed"
and the demon of revolt and anarchy. Two devil kings. Satan
and ltloloch. t'ule ThamieL and they are engaged in an eternal
WRE
rt. Chaigidel is the anti-pole to the Sephirah of wisdom.
Gholtrnah. Ghaigide] are the shells that correspond to material
and illusory appearances. Beelzebub. called the lord of the flies
since i-lies haunt rotting corpses. rules this sphere. Beelzehub is
described as the guide of the demons. rather than their ruler.
since evil spirits obey no one.
3. Satariel is the opposite of Binah. the Sephirah oi under-
standing. Satarieli is the one who lteeps secret or hides some-
thing. The demons of Satarie! are associated with ahsurditites.
iI1tellcctual inertia and mysteries. Lucifuge rules here. and he
is not to be nlisted up with Lucifer. Lucifuge is the one who
escapes the light. and Lucifer is the bringer of light.
4. The Eiephirah of mercy. Binah. has Sataiiel as an anti-pole.
The demons oi Gamehicoth hinder and disturb souls. Their
leader is ashtaroth or astarte. who in the teat is called the un-
pure Vetius of the Syrians with Feminine breasts. but with the
head oF an ass or an ox.
5. Golab is the anti-pole oF the Sephirah oljustice. The de-
mons oi Golab are agitators and arsonists and are referred to as
the spirits of wradt. The ruler is Aamodeus. who is also called
Eamael the Biaclt.
5. 'T'lte Sephirah of Beauty. Tiphareth. has the ‘questioner’
fl
Tagaririm as its anti-pole. Here Belphegor rttles.
'_r. The Sephirah of Victory. Netsach. has the ‘Ravens of
Death‘. liareb-Serapcl. as its anti—pole. and Baal rules [151-.5-__
ii. The Sephirah of order. Hod. has as its anti-pole the “de-
ceiver’ Samaei. and here adrammelech rttles.
9. The Sephirah of foundation. Yesod. has "the. obscene’
Gamaiiel as its anti-pole and the demon of depravity. Lilith,
rules here.
re. Naliema is the anti-pt:-le of the lowest Sephirah. Sbe is
worshipped by the evil and cursed nations: the Amaleltites.
called “the attackers". the Ceburims called ‘the violent’. the Raph-
aim called ‘the cowards‘. the ll-lephilini called “the depraved’
and the anakims called ‘the anarchists’. The liiur letters of
the Tetragrammatofl 11-Iva. and the fifth letter. Shin. that turns
Tctragrammaton into Pentagrammaton will annihilate these five
so-called nations. The Pentagramtnaton is a common theme in
the Christian Qabalah where Pentagrantniaton corresponds to
Jesus.
The teat describes how the demons are leftovers from old
gods and correspond to stupidity. madness and intoitication.
The teat has a tew interesting quotations and definitions that are
accurate in the Qabalistic paradigm. but that are more related
to Eliphas Leviis authorship than that of Solomon. here in the
translation of Macfiregor lrlathers:
Hell has then tto other government than that fatal law which pun-
ishes perversity and corrects error. for the false Gods only eit-
ist in the False opinion of their adoners. liaaL Bclphegor. lrloloeh.
.-tt;lr;1[|1.sl.g-;t-11, have heen the idols ofthe Syrians; idols without soul.
idols now destroyed. and of whom the Name alone remaincth. The
Devil is ever it Cod of refusal. (-. .} in order to evoke Pltantoms
it is sufficient to intotticate oneself or to render oneself mad; for
phantoms are ever the companions of drunltenness and vertigo.
fi-
Tus Qtrrnorrc Denonotocr or Ettrnas Liwt
table of demons and anti-forces to the ten Sephiroth that
was presented above is common and appears in the worlss of
several Qabalists. above all in Hermetic Qabalah from Eliphas
Lewd onwards. But. Eliphas l.evi also has another enumeration
of the demonic forces which is published in the polemic and
richly illustrated LesMyrremr tie at Kc-hiefe {Tlte ldysteries ofthe
Qabalah). A number ofdemigods constitute perverted forms of
the Sephirotic qualities.
r. Instead ofthe crown of the Sephiroth. Kether. here Luci-
fer rules with ll'tt.‘- inverted pentagranr Resafirra that corresponds
to despotism.
st. instead ofthe wisdom offiholtmah. here rules blind faith
and dog-like fanaticism. This is represented by a demigod called
Nibbas that Levi equates with the Egyptian god Anubis and the
demons Samrutia and Belial. Clerical science and bladt magic are
associated with this sphere {undoubtedly an interesting anal-
ogy}.
3. lnstead of the active intelligence ofliinah. unlimited stu-
pidity rules here. The demigod Tharac that Levi equals with
-Shiva and the demon astaroth are associated with this sphere.
4. Instead of divine grace. here rules obscure and carnal
love. and here is also the demigod hzhna who corresponds to
Belphegor and the demonic goat of Mendez.
5. instead of the justice of Gehurah. here rules infleitible
rigidity and determinism. The demigod i"-iareolis who is equated
with Moloch.
E. Instead ofTipha.reth and beauty. here the beast triumphs
and the demigod is the horse anameieeh who is analogous to
Pegasus.
7. lnstead of the victory of Netaaclt. here belong foolish
pride and the demigod Nergal. a serpent with the head of a
T3
cock. H ' ' ‘ ' . " - e is associated wiili lvlars (interesting since Netaach cor-
responds to lifflfltlfi) and stirs-...._
3* I-'15lEi“3_l ufl1l1'E l7"‘Elt=I' of Hod. here rule lethal motlierliness
and the demigod Succoth Benoth.
I 9. Instead of Yesod and the heavenly wedding. here r-tilt».
hlisroch and the impure p]ia|1n5_
1'5" [fl51*3=.1ll Ufltlalltudi and the religious world. here rule the
world of pride and die peacock sa.a.....1..i._
Ketrrearii Nocsit
There is alsphcre in which good and evil are inbred. since sparks
ofthe divine fell duwn into the hbvss and the divine was niiitec]
the Qliphotli. This sphere is called Kefipparii Nogeri, “the
brilliant sliell’. and is the source of maifs lower soul according
ii] Luna“ Q3lJfll=1l1- lifitltili the soul of man there is a ccnstaiit
gun flltl. between these sides. Since good is miiied with evil. man
as ie possibility to choose either side. Cershoni Scliolem de-
scribes this world in fin rtie .*’lf_';,1.rri'tiir' Shape cf.-:.t5.a Eflffifiado
This world of eefiyiperd ritigtai is actually a l..uciferian world. belong-
ing to the domain qf shells and hence .-.y....-il. but is penetrated by
a brilliance from the world of the .‘iti;iii-nail that shines within it. so
that the realms of good aitd evil appear uncannily blended
A 1 ' I I - - . recurreiit theme ainoiig the Qabalists is divine light nmted
"-‘Hill evil. which thus gives life to it.
'1-*4
Ti-iii Qtirriorn asin "rntt Sueitin.-in
In the Qabalah. the spirit of God is called the Erie.-i'r'rie.ti and is
sohjeet to countless Qabalistic speculations. The Shel-iinah is
not God. but rather a hypostasis or personification of Cod‘s
presence in the created world; something that can be identified
with the shining luminosity from the divine which beams lilac
an aura around all that is created. The Slicltiiiah lives in a form
of eitilc parted from God. Qabalisis interpreted the Shel-iiriah
as a feminine principle. The re-tiniting between -Cod and the
Sheltinali could be interpreted in erotic terms. The Slicliinah
was called Gorfs Bride. his daughter or queen. She eiiists in a
unity with Grid. but is at the same time in eitile. caught between
Creation and the material world. tlunong the Qabalists. a higher
and a lower Shel-iiiiah are mentioned. The higher Shekinah cor-
responds to Binah. while the lower is associated with the lowest
Sephirah. lvlalltuth. The Qalialists are. above all. interested in the
Sheltinah that eitists in the material world. and thus constitutes
l'vIalltuth. iflrlalltutli were separated from the rest of die Tree of
Life through the forces of division the result would be a world
flooded with evil. The Sheltinali. the divine bride. can in the
very satiie manner become dark and destructive ifslie is isolated
from the rest of the higher worlds; she would become one with
her darlt. anti-pole Lilith. In certain teitts it is even described
how the Shekinah is. in fact. die mother of Lilith and hlaamah.
the two foremost female demons.
Wlien united with God the Shelsinah is bright and mild. but
separated from God slie is darli and dangerous; she can both
bless and help. but she can also punish and destroy.
ltltliougli the Sheltinah is occasionally identified with Lilith,
they are more frequently each otlier’s opposites. Lilith holds
the Sheltinah captured in the dark regions and the Sheltinah
wishes to escape. something that she can do through the deeds
F5
of the righteous. The separation of God and the Shekinah was
caused by the sins of mankind. Through the Fall, the worlds
were separated from their original unity, and the shells of the
Qliphoth keep them separated. Both the worlds ol’ man and Cod
are draped by the Qliphoth so that they are parted From each
direction. These Qliphotic layers act as both a barrier between
God and tnan, but also protect man who might otlterwise he
t of a good wtne id
4- The Qltphoth have their roots to Pflmuldlal dark Wm 5
are as old as God llllll‘-fill‘ if 11'?" "3'ld'-31'
bu rned by the enormous light of God. And. some Qliphotic
shells also protect the divine from the impurity and evil of the
even worse Qliphoth. lo the article asssstsas Rt'nratfr ty"Seaaet-E
Bayer:-arian_, which is part of the boolt Errenrtef Papers an Kea-
aatati, the Qab-alistic scholar Elliot K. Ginsburg writes:
In several aoco unts, those yetliytpet nearest .5’.-ltrthltneil are understood
to protect Her from the harsher aspects oF ttu diluted Evil the more
external qelippot. But if masking may serve a beneficial Fttuctiott.
more frequently it is seen as a u-agic distancing, the erection ol' a
thiclt barrier between man and God. Thus, the ysfitiear that protect
Sftohitlnati also conceal Her: their Function is dual. ambivalent.
There ettist several views on the Qliphoth in the Qahalah:
t. They are sometimes viewed in neo-Platonic terms as the
last link on the chain of emanations: they are not positively
evil. but simply what is Fu rthest away from the ahsolote good
of Cod.
a. another view sees them as shells or veils that are levels
between the highest and the lowest. ln this instance. they are
not necessarily outright evil. since they are protecting the worlds
from each othec, even ifthey are also barriers between God and
man.
3. The Qliphoth are also viewed as waste products from
earlier evil worlds. They are compared to the dross or the sedi-
yfi
THE Srrtut. Atttts.
%
When thelemanations From leFt break loose from the har-
monic unity of the Tree of Lite, they Fall into the Abyss and
constitute an anti-world to the creation of God. The left side,-
fiegcomgs an tndepl-entlent world in opposition to the "Bree of
I E all the "5111 sill‘? 3“ -i"l'i=1E*-"'"5T1-=3 polarisation between the
geed side and the evil, arises from the original unity. The '1“;-¢_=;,-5; 1;-,f
Life —the creation of C-od—is called Sitrn ale-Kedaree ‘the holy
side. The world of evil is simply called ‘The Other Side‘, Sabra
dare. Gersehotn Scholem writes:
Tilt Ulhfr 5itlc is the lire ofdivine severity, cztternaliaed and made
independent, where it becomes an entire hierarchical systeut a
counter-world ruled by Satan.
glee 5ttt'a itllira contiuously attempts to break into The Holy
ptde and into theiworld of man to win over as many as Pas-
iillgtlfi _l‘¥" lllfiiilflrli Bidet The Sitra tlhra is also called the sinister
E 51¢‘-‘s 5-We e's-Steele, and ts referred to as the Female side.
The '3lE"l'5‘“ Wfimani I-ll"-ll. is viewed as a Female personification
of the Sttra Abra. The Uther Side is characterised as being a
complete exception ii-om the norm of The Holy Side. In Jewish
mfffiflfiisrflt the Holy Side is associated with the masculine and
the evil side with the feminine. The Holy Side, St'.r.ra ale-i'i£'ea'tt.rti-t:t,
represents the Torah and the Mosaic Laws. while The Eltht=_-_|- Bldg
yd
represents lawlessness and sin. Sin-a de-Kedusha is the ,_levvislt
people, while the Sitra Ftlira is other people. While Jahve is the
-god of The Holy Side, a foreign god, Betas Afienttr, is god oi
"The Uther Eide. Satan is called ‘the other god‘ and he rules the
-other side. The Other Side is a kingdom of manilbldness (Heavier
-"tie-Hashim) in opposition to The Holy Side that is a kingdom
of unity (Rania: tie-liuiie’).
THE Pattaottotatrrv or Evit
A common theme in mythology is that the forces of chaos pre-
-oede the good Forces of organisation. Tiamat and the old gods
"precede Marduk and the younger gods in Babylonian mythol-
ogy, and in Nordic mythoiogr the giants appear before the rEsir.
We can also find this theme in the Qahalistic speculations. lit
-an article in the above mentioned Errottiaf Papers an Kethialefi,
the scholar I-lachel Elliot writes about the Qabalistic teat, Ge.-gin
Rate:
The ontological status of evil in the world. both in the celestial and
terrestrial aspects, may he compared to the status of the tirstborn.
preferred For its essential priority. Evil precedes good just as dark-
ness precedes light and absence precedes ettistenee.
The kings of Edom precede the kings of lsraeL and -Cain is
born beFore Abel. The darkness and the Sitra tlihra is, in certain
interpretations, something primeval. llaeltel Elliot writes:
The general origin ofeitistences, then. was widiin darkness. in the
Sine dare, which ruled alone belttre the Creation.
In the Qabalistic document Bahir, the meaning of the words
F9
Evie and Btidttt. that appear in Genesis 1: at are esplored: l'fr2r1‘t'.tl_*e*
"arid mm wiiéflfiifetwii ewe‘ Hail’-‘ Tohu is the word For ‘desolate’.
lilllf Eel: else he translated as ‘chaos‘ and llohu is the word for
empty, but can ttlso be translated as ‘desolateness‘. The Tohu
preceeds the Bohu and corresponds to the first vessel in Crea-
tton that broke and gave rise to the kingdom oi‘ evil. Bohu is
the second creation.
Tut: Sires Anna as Hstt.
I" "li‘"J" "E5Pi‘-cts. the Sitra tltitra corresponds to Hell. The Qa-
halisrs identify die Sitra tlthra with Cehenna. Sitra Altra is a
kingdom that arose from Cod’s wrathlul and punishing side,
Gebttrah. The Fall ofltlan, or some original catastrophe, enabler]
this‘ side to become a separate world of its own. Sometimes the
sintulness of man is considered to he the reason behind the
ettistence of the Sitra rlihra, and even if the Sitra Ah ra e:-risrs
iudependendy in relation to man, it is the sins of man that keep
the Sitra tlhra in ertistcnce. The sins and crimes of mankind
give nourishment to the punitive lire. lint, tltis is not, however,
merely a plate that punishes transgressions; the Sit-rs ,t!t_h1~s is
also a world that tempts man to sin and cotnmit crimes against
the laws oi‘Cod. Satan is the tester and the tempter, and ifman
falls prey to his temptations die threat of the horrors of Sitra
1-H11‘?-1 ~1l'i5e+ ill Jewish mysticism. the Qahalah and the Sitra tltltra
are also interpreted in historical terms. The Sitra Abra represents
the countries that surround the Jewish people and the enunu-jgs
in wltich they, as a punishment From God. are in eaile. A [est
from the middle of die tlith century, the fiegre Rare, intreelnees
a historical and clualistic perspective on the Sitra lilies and its
"lie ll?!‘ ll'1t-‘- Jewish people. its Rachel Elliot writes in the article
Tile L‘-‘scorer of Trams-ar'gree‘ert in (Za{_';;tr Rene.-
So
The dualistic conception that had crystallised in the Ztohar became
a centr:rl idea in fietfpe linen, around which the aud"tor's historio-
soplricul interpretations were bttilt. However. unlike dte Eoh ar, the
crucial struggle does not take place i_n the world of the Seliroh but
rather on the stage of history. The struggle is between die Jewish
people. who are called upon to separate good from eviL atrd die
Sitra Mira. whiclt strives with all its might to return matters to tl1eir
original state anti to develop sanctity within impurity.
The Sitra tlhra acts as a punitive principle in a process of rein-
carnation in which the dark forces seek to tempt the righteous
into sin. lf they would Fall into sin, Samael would punish them
by letting them reincamate as animals. They are in his power,
and at the end of‘ the process they will be slauglttered and
Satnael will ear their flesh. The Sin-a Fthra acts as a |:tttril‘ying
ptu"gatory that can cause people to reincarnate up to a thottsand
times beibre they have reached complete purity. The truly evil
only get three chances. lfl aFter a third incarnation, they have
-not betrered themselves, they will turn into dust forever, after
having been handed a harsh sentence.
St-asks tn rue Straw tlrtsr-.
In certain instances, the Sitra hhra is described as it world with-
out arty trace of goodness, but another widespread thought is
that sparks of life and holiness are hidden inside it. These sparks
are called ftitmtrrtrd. The Qliphoth can act as ll1E shell of matter
that hides the divine within, and the Further away man is from
God the stronger these shells are. According to lsaac Luria, allll
sparks Fell into the tltlryss where they remain imprisoned. ‘We
can if-ind several views regarding the sparks in the Abyss. Uhen
the Qahalists imagine that these are residues of the holy dtat
lit
emanate frern the lewest Sephirah. lvlalltuth. preceeding Further
dewn inte the darltness el’ the Abyss. -Ueeasienally. the sparlts
are viewed as the intlirect resttlt ei the acts c.-ll rnanltind. Man
causes sparks el' life te fall inte the Abyss by allewing the evil
instincts te talte ever and directing his will teward evil. This is
hew the Abyss gains life. Witheut the evil aet.s ef man the Sitra
Ahra weuld be an empty and dead sphere, but sinful eheices
vitaliae the petential evil. Witheut man, the Sitra Ahra is mainly
a negatien el' geed, but man can bring life te the Silva Abra
and aetualise its evil. er as the Qabalistic sehelar Arthur Green
explains:
.5't'a'a.»t1ira is allewed by Bed tn exist. but is given ne share in divilte
pewer. As it was eut ell" frem the seiiretie werld. it lest access te the
liie that llews frena Egrn 315$ the vital lerce that allews eitisteuee. It
therelbre eztists enly as deatl matter. and weuld have ne pewer at
all were net man te areuse it by his evil deeds. Tlteughts and acts el'
sin give strength te the. ierces efcvil. just as we shall see that geed
theugltts and deeds energise the werld ef the Eleliret
The Sheltinah has been likened tn a divine sparlt that is impriss
ened in matter and in the Sitra Ahra. The Messiah wil.l enter inte
the werld el' the Qlipheth te bring baelt the divine sparks. thtts
annihilating the evil in the werld. This idea had an impertant
sele, particularly ameng Shabhatai Zwi and his Fellewers. The
Qabalists ditl net agree regarding what weuld aetually talte place
when the sparlts were liberated Frem the dentains ef darkness.
Sente believed that the Sitra Ahra weuld perish when the sparks
were ne lettger there. sinee it is the sparks that bring life te its
evil. Others claimed that the sparks were what was geed in evil,
and weuld eventually enable evil te reach salvatien and be reu-
nited with Ged and his erder. The theught that Samael weuld
beeetne the divine 5a’el is an ettatnple el' this heliefi
Ea
An:-.at ll-s1.|vva’aL
ihdam, the first man. was created alter the eriginal eatastrephe
in which the sparlts fell inte the Abyss, and he was assiEnEfl_ "3
recreate erder in Getl's C'.reatiet1. Atlani receive-El 5:“ P'3'5m""3
qualifies ef the eriginal man, A-dam Kadmenk. Adam s seal was
created in perfect balance with all parts ei the Tree ei Llic.
He was eensuucted frem E13 parts eerrespen-ding te the EI3
‘cenltnandments ef the Terah. Aeeerding te Ll"? Qabalistfit ml‘
Iewing the laws ef the Terah ceuld restere Ged’s eriginal erder-
Adam was the new link between C-ed and His Creafiflfl Hllfil W35
suppesed te end the separatien that had arisen. Threufih ill‘?
retuf-|]i|]g ef the sparks. the Qliphetic elements weuld ence and
fer all be cleansed Fretn Cedis Creatien. lnstcad el'l't1li‘illi11E ml?‘
missien. Adam is seduced by evil and the catastI‘flPh§ ‘E "‘~lP“ii“'i'"*l
and made _werse. The lewest werld Assiah, that earlier steed an
its ewn Feundatien, slips dewn tewards the Ql‘Plmt'“_5PhE'E5'
Wltcre ence Adam Kadtnen steed. instead “F ill‘: Perllifl man‘
nu“, arigeg, an eei] ant-1 altegethcr werthless Creatten that‘ the
Qabalists call Adam Be[iyy'al. The bedy el aaam is new emlvlr
lilaterial with all ei the lintitatiens ef the rnatertal plane-hTl‘iE
seuls that ettisted within Adam descend def’-*[1‘ mic‘ ill‘: Qllp [inc
spheres. These Fallen seuls lrent are. accerdlng tfl l-tllfiafir
Qahalall the Jewish peeple III estle in the Feretgn deraains e
darkness. Adam deepened and repeated the ertgtnal €llEf l5lI*E'-1"~
_a11||:;l new enly a Future Messiah can bring baelt the erder. ac-
cerding te the Qahalists
Tar. Beactt L|cH'r
-One ef the tnere singular Qahalisfit? iflfiflfi fifirihflm “ll and ll“?
gin-J A]-Ira can be ft]|_111t;l in the heretie circle areuttd Shahhatat
-‘is
Zwi and hlathan ef Cass, whe was respensihle fer a systemauea-
tien ef his ideas. The erdinary Q-ahalistic cenceptien is based
en an eriginal menisnt in which the enly ged. er the limitless
Ain Seplt creates the werld that. in an ideal state. reflects his
attributes and qualities. Evil arises when parts ef Creatien brealt
with C-edls eriginal unity. It is eften ene efthe qualities en the
Tree ef Life (generally Gcburah) that becemcs tee independent
and breal-ts free. Evil thus eaists as a petentiality within [led that
is sctualiacd through an accident er sin. Accerding te Nathan
ef Gaza. the reet ef evil is en an even mere primerdial level.
The ‘limitless light’ itself. Ain Seph, censists ef twe sides. fine
light wants Creatien. while anether blarlt light wants te remain
within itself.
The creating side efAin Seph is called ‘the theughtful lightl.
er srlegrssti as ssetiavleetal, and belengs te ‘the right side‘. The
ether side ef Ain Beph wished te remain within itself ant] ep-
pesed the plan ef creating the werld. This ferm ef Ain Seph is
calletl “the theughtlcss light‘. er ass-as tie taatl.nlteea.tl, and be»
lengs te the left side. The light ef the right side separated freni
the left light and epened a veid in itself in which creatien teelt
place. The theeghtless light that wanted te remain in the erignal
state ef Ain Seph was ferced te create anti-ferces te creatien.
Cershem Scheletu writes abeut this in Entgtrlepedie ftta’alca.-
l_l‘l. the dialeetics efcreatien. it tlterefere became a pesitively he stile
and destructive pewer. Wliat is called the pewer efeviL the tfrltjapal.-,
is in the last rcsen reeted in this nencrcative light in fled himself.
The duality ef ferin and matter taltes en a new aspect: beth arc
greundcd in Eia-Sa_,[ The tlteughtless light is net evil in itsclll but
taltes en this aspect because it is eppesed te the existence ef any-
thing httt Eta-Stgfand therefere is set en dcstreying the structures
prednced by the thuughtlhl light.
3-ti
gj;j.|:,[|_l_l}r! the theughtless light is ft:-rcettl te create indepfifld-
ent structms and werlds that eppese C-reatinn. 5€l1UlElT1 Wl'illfi5 l.'.
iflfurtherz
I11 liact, the tltettghtless lights. tee. build structures eftheir ewn—thc
dentenic werlds ef the Itelippet whese sele intent is te destrey
what the theughtful light has wreught. These ferccs are called the
‘serpents dwelling in tlte gee-at Abyss‘. The satanic pewers. railed in
the. ifiehar .tit:rtt a.-ira (‘the ether sldefls I'll? ll‘?-"ll? ‘Jill’-if lllim
fl“? Dlhfir
side ef Eris-tigtf itself insefar as. by its very resistance. it laeflsfllf
invnlved in die precess efrreatinn itself.
'l'nt~: Ger-sit Tees
The anti-werlds ef evil censtitutc a tree similar te the Tree cf
Lift; 3 [_[‘[_*_tj whielt is censtructcd frem the emanatiens ef the left
side and is sentetitnes called the Tree ef Death. The Thee ef Lile
is the ideal e.f creatien and acts as s hub in eztistence and is in
the center ef G-edls Urcatien. The darlt lhrces caist en the etllel‘
side, entside Getlls Creatinn. Thus this tree is alse referretl tfi
as an-flea fie-tlfaett, ‘the enter tree".
is
Tna Tana er Knewtancs
%
The Bible describes hew evil arises after the first human ceuplels
censumptien ef the ferbiddcn fruits ef ltnewledge. [n Genesis
s : 5 the Tree in die Garden ef Eden is described:
And eut nf the greuntl made the Lerd Ged te grew every tree that
is pleasant te the sight attd geed fer feed: the t1-cc eflife alse in the
midst ef the garden. and tbc tree efltnewledge ef geed and evil.
Further ahead in Genesis rt: 1ii—ty. Ged cetntnands Adam net
te tench the Tree ef Knewledge:
And the Lt:-rd Ged cnmmandcd the Inan. saying. {if every tree ef
the gardett tbeu mayest freely cat: Hut nf the n'cc ef lthewledge
theu shalt net" eat t:-f it: fer in the day that then eatest tlierettfthett
shalt surely die.
Then Ged creates wemen and they wattder areund in the Gar-
den ef Eden. nalted and blissful. but the serpent appears and
entices the weman inte eating the fruits ef ltnc-wledge. The
serpent ettplains that dteir eyes shall he epcncd se that they
can he ltlte geds and understand what geed and evil is. The
wentan finds this nee levely since it grants understandittg and
she eats its Emits. Alse. Adam eats ef the frttits and suddenly
they becetne aware ef the fact that they are nalted. The human
35
ceuple are banished frem the Garden efEden attd n1an‘s hard
life ef werlt. teil and children cemntences.
The Qabalists were. net surprisingly. fascinated by this stery
se filled with symhels that seem te describe a fundamental
preccss in the histery ef manltind. They believed that the an-
-swers te the great qucstiens abeut geed and evil. life and death
ceuld be feund in the myth abeut the twe trees. The Qabalists
whe claimed that we|'ds syntbeliae underlying realities legically
cenclttded that the trees sheuld be interpreted metapherically.
In the early Spanish Qabalistic tettt -5'aa'.Er.r Ila De lttrtl (‘The Se-
crets ef the Tree efKbewledge’_) it is ettplained that the Tree ef
Life and the Tree ef Death beth grew frem the same reet The
Qabalists neticcd that Genesis mentiens that the Tree ef Life is
in the center ef the Garden ef Eden. but that the lneatien ef the
Tree ef Ktiewledgc is mere uncertain. ll-leverlheless. in Genesis
3:3 we can read: I
But nf the frtlit ell the tree which is in the midst ef tlte garden».
Ged hath said. Ye shall net cat ef it. neither shall ye tettch it. lest
ye die.
The Tree ef Kttewledge alse scents tn be lecated in the center
ef the Garden cf Eden. The Qahalists believed that the trees
must have sprung frem the same unity. The Sea’ En tin-Daittni
explains:
Yeu already ltnew that the Tree ef Life and the Tree ef lihewlcdgc
are the same tree belew. but twe tlilfercnt trees abeve: The 'li*ee ef
Knewledge is frem the ner-thcrn side. but the Tree ef Life li'em the
Elastern sides frem where the light ctnanates inte the whele werld.
ttnd l5atan"s pewer is there.
The teat further describes that the Tree ef Life is tdtaracteriaed
3?
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s-w -e'-_L. 0@f i td~| ‘I‘ My§~Ef
5-‘-T='iR.t=1- ... ,_-........;.,_t ‘ - tea-i-stsa=t..
Ta‘? FR“-¢$%@ i ‘Ti5‘¢‘Hi-r|Jcr't|:I‘.
. ti
55'!‘--"\aCl"1-"RE l‘:l_"|"'lJ|tt“-Ill-'$-'
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Gdltth-'t.lt.1.-1211..
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EM ‘ts. Q?yir-‘itn1"I'i'.
-rt-ts: 'I"I;.II- :1-.=' 1-u-:nw:..l:oq.n-
III!
I-I1.1 '1" H.
Titian?‘
by the good instinct and the qualities ofpeacc anti harmony. For
as long as the two trees are not separated the Tree oi‘ itinowledge
and the potential evil in the north is harmless, but when Adam
separates the Fruit tiom the Tree otiinowiedge the unity of the
t.rees is broken and Satan breaks Free and is now capable oi‘
action. The potential evil that was balanced by the Tree oi Life
is actuaiiaed and becomes a force that is active in the worlds
with the result that Satan attacks tests and tempts the Israelites.
in the Qabalah this is referred to as ‘trotting down the plattts‘
ffifitrats be-::eo'htii), and it is the evil path on which the parts are
separated from the tntity. The Sea’.-fix rite-Dahrti explains that the
evii instinct takes over when Adam has separated the Fruits of
knowledge from the tree. The lower sides oi‘ man are separated
Front the higher and Adam becomes Satan. the evil instinct and
the angel oi‘ death.
A common interpretation among the Qabaiists is dtat the
separation between the Tree oililrtowledge and the Tree of Liii:
resolts in a knowledge detached Front life as God created it. This
distinction contributes to a non-attdientic and false system oi‘
existetice. In early Qahalisttt. the Tree o[‘Liie was associated with
the ninth Sephirah. Tesod. The Tree oi‘Lit‘e corre.spt:i|'tt;ied to the
last E-ephittth. lvialitntit, in which both the joining side oi‘Chesed
and the disintegrating Force oifittbtt rah are active. The ten Se-
phiroth sheuld be irt a balanced unity. The Sephiroth are called
‘The Pfants‘, and the cutting down oFd1e plants is an expression
of how the difibretit Sephiroth are sepa.rated from each other.
The baianced unity is broken and this leads to the separatiolt
of knowledge Front life. The punishing tbrces of {lcburah are
released without control in the lowest Sephirah, lviallttith.
The ten Sephiroth, when in a balanced unity, are part oi
‘The Holy Side‘ (Ssh-c ifs-Ksdseite). but when taan separates the
fruits oi‘ knowledge from the Tree, parts are separated from the
whole and these separated parts end up on ‘The Dther Eide‘
its
I-
[Sine Adan), which is the evil side. The holy side is the world
of unity. wlliie the evil side is the world oi‘ maniibldness. ln
I"i‘pgrtt:tst‘ Zn.-tier it is explaitird that
die one who moves an object from its place, removing it From its
domain. is viewed as one who draws up the Tree ofLife by its roots
and places it in the strange world [.- ._] the world of manifoldiiess
[__.] Shabbetai‘s world [the gloomy Sitra hhra).
after the first human couple eats Front the Tree of Knowledge,
mankind is exiled from Paradise. The Tree of Knowledge domi-
nates man‘s existence. Existence under the influence of die Tree
of Knowledge is characterised by disruption. manifoldness and
duality between good and evil. The Zohar states that the two
trees represent two different possibilities in which man can live.
The ‘lree oi‘Life represents a utopian and paradisiacal existence
beyond all limitations and borders. The Tree of Knowledge
represents distinction and separation. the necessity of laws and
the decrees oi‘ tradition. The Tree oi‘ Knowledge rules man‘s
present situation and only by ibilowing and Fulfilling the rules
and laws that are associated widi this tree can man reconnect
widi the Tree oF Life.
Two Tsi~:|-:s at-to Two Vsssrot-ts or THE Toitan
The two utees represent two different forms of d1e Torah. The
common Torah. ibllowed by the Jews. belongs to the Tree of
Knowledge and corresponds to laws, l.imitations and the decrees
of tradition. The Tree ot‘ Lite corresponds to a utopian Torah.
unltnowtt to man. and pulsating with the limitless energy of
life. This new Torah From the Tree oF Life will replace the old
Tl:-rah dttring the Messianic age and. to the Qabalists. tltese
HG
two types of Torah represented die two pairs of stone tablets
that Moses received from Cod on Mount Sinai. ‘When Moses
arrives with the first pair of stone tahlets he discovers that the
Israelites have directed their worship towards the pagan gold
calf. This corresponds to a Fall From grace and Moses drops the
stone tablets of the First Torah and they fall to pieces. These first
stone tablets constituted a Torah of Freedom. lilloses returns to
the mountain and receives a new pair oi‘ stone tablets that. it!"
the Qabalists. represented the other Torah that is characterised
by the Tree oi‘ Knowledge. This is the Torah of‘ laws. which the
sinful Israelites had deserved. The Qabalists tot:-it no notice oF
the fact that the new tablets would contain the same words as
the previous. or as C-ershom Sehoietn points out in the boolt
The Mmrienir false in jarfeisrn:
The parallel between the trees iit the primeval ltistot'y ol‘|nt1ti and
the tablets in the story of the revclatzioit was simply too seductive
For the radicals ol' mysticism.
The existence oi‘ two Torahs was a tempting thought to Qahaiists
like Nathan offiasa and Cardozo. They believed that tltet'e was
also an ottter Thrah that was veiled in the Mosaic laws and rules.
The veiled state of the Torah corresponds to the need oi‘ the
First human couple to dress in clothes after the Fall. The return
to the original Torah, associated with the Tree of Life. ttteans
a return to the naked state in the Garden of‘ Eden. The veils
of the Torah. oi‘ laws, tradition and clodtes. are all expressions
oi‘ how parts are separated from the whole. When I116 original
unity is reached man will return to the nalted state in which he
is no longer separated From Creation. in these thoughts we catt
find the seed ol‘ Qabalistic antinomism. ‘The true inner Torah
beyond the veils represented the original perfected state. ‘iltlhat
is true in the outer Torah could be False and without meaning
gl
in the inner version. at the arrival oi‘ the Ivlessianic state die laws
are mrned upside down or are. at least. abolished. Gershom
Scholem writes:
Everyone wlto wants to serve God as he does new ii. e.. bv the
traditional way oi‘ lii'e'] will in those days {oi the Messiah} be tiallcd
a desecrator oi the Sabbath and a destroyer oi‘ the plantings (i.e..
a downright heustic].
The true inner Torah has a completely diiicrent significance to
the outer attd veiled ‘ibrah. The Sabbadi will have an altogether
diiierent meaning when the Tree oi Liie. instead oi the ‘llree oi
Knowledge. rttles the lives of men. it daring interpretation oi
these ideas might lead to a radical antinomianism with Followers
oi the religion going against the rules and decrees oi tradition.
The utopian inner Torah would. in that case. go against Juda-
ism and the historic Torah. Scholetn describes the Torahs oi
the two trees:
an unveiled ‘lbrah would be the Torah oi the Tree oi' Liie- But the
Torah oi the Tree oi‘ Knowledge is a veiled Turall. and its garments
are identical with the tradition. with the Judaism oi‘ the command-
tnents and the Halaltltah. with Judaism as it is ltuowti by history.
as veils will be removed when the Messiah returns and a com»
mon thought is that die Jews should keep the ordinary Torah
until the Messiah arrives and initiates die new Torah. in the
heretical interpretations oi‘ Nathan oi Caaa. the Messiah was
above the laws oi the outer Torah. The Messiah is not bound
to the Tree oi Knowledge and is completely connected to the
Tree of Life. The Messiah is beyond good and evil and. From
a common perspective. His behaviour and His acts would be
perceived as scandalous and objectionable. Since Ll'tE! Messiah
Q1
follows a diiierent Torah. his actions must be judged by other
criteria dian that used to judge the acts oi common people. To
heretical groups. this thought oi‘ the two Torahs could instigate
sexual promiscuity in opposition to the restrictions oi the tradi-
tional Torah regarding sexuality.
To iollow die Torah oi the Tree oi Liie. man can reach a
tttopiari existence. Schulem continues:
No one has yet read the Torah oi the Tree oF Liie which were
inscribed on die inst tablets. Israel was entrusted only with that
second set ol‘ tablets. and they render the 'tbrah as it is read un-
der dte dominion oi the Tree oi Knowledge and 1‘IIiiierentiation.
which is also called the Tree oi Death. But with the redemption. the
First tablets will again be raised up; they will be a Torah in which
the restoration oi‘ the state oi‘ Paradise is associated with a utopia
that as yet has never been. that as yet has never been capable oi
realisation.
To most Qabalists. the thought oianodier utopian Torah seems
to have ended on an ideal level. Unly a small number oi heretics
interpreted this as a legitimiaation ior antinomiasm.
Tits Ssitrisnr in 'rn1~: Cannon or Eostv:
Tut: lnratncst-tstirr or Evit
its has been shown. the Qabaiists viewed evil as a Force oiscpa-
ration and isolation. Evil generates division in the original unity
and order. Besides the theme in which evil is viewed as a force
of division. we catt also iind a conception oi‘ evil as a force that
unites that wltieh should have remained separate. Once again,
we iind ourselves in the Garden oi‘ Eden when this catastrophe
oi opposite nature transpires. In the See‘ tie-Nntieni it-.i’i*i‘i‘.r.*i_pn.te
H3
(“Ilse Serpents Mystery and its Punishment’) by Joseph Giltatilla,
It ts reeourited that the serpent originally was an irnportant part
oFCreat1on.'The serpent aeted as the sph'it oi nature and the life-
giving Foree of Cod. It was simultaneously the potentially evil
side of God dernareating the Limits of Paradise. The serpent sets
as the boundary and border of Paradise, i. e. the same dividing
funetion as in Gel:-urah. The serpent is eentinously outside the
houndaty. like Uunohoros lingering around Paradise hiring its
own tail. Giltatilla writes:
ftnd inew that from the beginning oi' his ent-atien. the serpent
served an important and net-essary purpose for the httrtnony of
Creation. so long as he remained in his plaee. {. . .) Dr-igiitally. this
serpent stood outside the walls ofthe saened preeinets. (. . .) He did
not have the right to go inside. hut his plaee and law was th see tn
the work of growdi and proereation from the outside. and that is
the seeret of the Tree oF Knowledge of Good and Evil. T'herei'ore..
God warned Adam not to toueli the Tree of Knowledge— as long as
good and evil were hoth eonneetetl in the tree. for one was inside
and the other was outside.
when the Eerpent strays into Paradise and leaves its lawful
plaee. evil arises.
Evit. Cones rsost THE Noarrt
‘While south and, in particular. east are assoeiated with good,
north is assoeiated with evil. The Bahir interprets a test from
Jeremiah in whieh evil is assoeiated with the north and weaves
this together with the thought that evil is an attribute oi'God.
94
Wltat is [this attrihute]? it is the Satan. This teaehes us |.hat the
Blessed Holy fine has an atrrihnte whose name is Evil. ll is to the
north of the Blessed Holy {Jr1e.. as it is written (jtuetniah t : ta}.
‘Front the north will Evil eotne Forth, upen all the inhabitants of
the earth‘. Any evil that eotnes to ‘all the iiihahitants of the earth‘
oomes from the north.
Aeeording to the Bahir the north is open and the interpretation
of this is that evil opens up the possibility for man to choose
either evil or good. Evil is assoeiated with the north and the left.
In the Hahir it is written that evil is in the north or the west.
95
THE. View on Evn. tr-t THE Qasstan
%
What then is the view on evil in the Qabalah‘? Let us initially re-
turn to those different views on evil that l suggested at the outset
and compare thetn with the views on evil by the Qabalists.
Posrrtvit svrt: It seems as if the Qabalists at least partly
agree that evil does exist, if eitclusively as a potential in God.
Unly through the sins of man is this evil actuttlized. A major-
ity of the Qabalists view evil as a quality of God, but a quality
dlat is not tr’e_fitcte evil when in harmony with his other aspects.
Evil is the limiting or punitive aspect of Cod expressed in the
Sephirah Ceburah or Din. The question is whether it is evil as
long as it eitists within Ce-dls unity. At any rate. this is a quality
that ettists and cart be categorised as positive evil. Furthermore.
evil is sometimes interpreted as an independent entity: Satan or
Eantael, which corresponds to Gebutah and only becomes truly
evil when brealting tree from llodis order. Frorn manltindis point
of view it is. however. uncertain what the difference is when
Satan is raging with God's permission, or when he goes about
alone. The Qabalists answer to this is that God punishes sin. a11d
thus guarantees the original order of Creation. The speculations
about the thoughtless light of the lain Eoph radicslize evil. lt is a
force just as strong as the Creator. but which opposes Creation.
This force is not inherently eviL but merely wishes to remain
within itself. From the perspective of Creation. this force appears
as the absolute evil that creates the evil anti-worlds on ‘The
gt’:-i
Either Side‘ (the Ssh-n Alien}.
Naesrtve svtt: The lore of emanations would ntalte it fea-
sible to view tendencies oi‘ evil as eitistittg negatively. Evil is
occasionally ertplained as the last linlt in the chain of Creation
and the root of evil is traced to the last Sephirah, Mall-tuth. Man
gives life to this evil by neglecting the positive good i11 God
above antl by turning away from God to live in sin instead. l'\lnt-
withstanding, the Qttbalists seem to have a hard time avoiding
attributing names and qualities to evil.
Nscasssnv cvtt: The thought of necessary evil appears to
characterise Qabalisric speculations. The punitive side of God
is a necessary evil that rectilies Creation. When this aspect be-
comes too powerful and independent, it worlts as a form of
Hell that punishes the sinful: this side also gains independence
through the sins and unrighteous acts of man. In the theories
oi" the destroyed worlds by Hzditbi lsaac ha-Cohen. we can read
that evil and iniquity are required if rnan is to be able to choose
die good and righteous of his own will.
Utvtvetzcsssav |tvtt.: Generally. evil always has some sort of
function in the Qabalah. implying that the Qahalists viewed evil
as, if nothing more, a meaningless waste product, as the excre-
tnents of Creation. rejected at the birth of the world.
Tns otrsttsrtc vrsw: The most common thought i.n the
Qabaiah is that evil originally eitistecl as a potential within C-otl"s
uniry but. for different reasons. it broke loose and became an
independent principle. In this manner. a monistic view is united
with a dualistic view. But in some instances, evil originally has
an independent existence. like Satan or Samaei eaeept that it
worlts according to Godls will. The polarity between Ghesed
and Geburah and between the Sin-at es-Kednrae and the Sitra
Jere suggests a su'ong dualistic view in the Qabalah. Rabbi
lsaac ha-Cohen is one of the Qabalists who preaches a dualistic
worldview. He focuses on opposing couples such as Lilith and
9?
Samael being a darlt version oi Adam and Eve. The Qabalistic
Scholar Joseph llan writes;
Rabbi lsaacis concept of two systems of divine emanations. similar
in many details. but one of good and one ofevil. was not an idea
standing alone. but an integral part of a mythological worldview
which Felt that all existence was governed by an antagonism be-
tween pairs of similar structttre and cottflictittg content.
The thought expounded by Shabbatai Zwi and hlathan ofCaaa
stating that a double nature already existed in the thin Soph is
perhaps the tnost extreme idea arguing against a dualistic point
of view.
THE. taotvnrrtc wxv: lltltbottgb there exists a polarity between
good and evil, this seems to talte place within the unity of Cod,
according to certain Qabalists. The Sitra Alive and the Qlipbotb
are compared to Ceburab and the punitive side of God. whilst
evil remains within a system sanctioned by Cod, and conse-
quently, Cod retnains the source of evil. This view appears to
be common when man’s acts are responsible for the existence
of evil. lf man sins, evil arises as a consequence. Evil is a part of
Cod“s being and Creation. it monistic and a dualistic view are
united in this manner, or as explained by Scholem:
Wltile good anti evil may indeed have a metaphysical lbuttdatintt
itt the natzttre of Cod's activity as Creator it is only potential be-
ing and not real existence; they only bccotne real through human
choice and action.
Evit as n.t.'r'rstt: ht times the Qabaiists seem to view evil as
the last and most imperfect part of Creation. Evil is the equiva-
lent of the coarse material world which amounts to shells with-
out spiritual content. The Qliphoth at'e matter without spirit,
98
and evil is purely negative in relation to the positive attributes
of Cod. The Qabalists describe how Adam received a material
body through his erroneous acts that, as a result, lead to a mix-
ing of the lowest world, the Assialt, and the Qliphoth. Among
most Qabalistic writers. however, evil has a positive existence
that already exists as a spiritual principle. lvlatter may be a result
oi‘ evil. but it is not evil itself.
Evtt. its .-t setttr'rns.t etttnutr-t.s: The root of evil can be
liound within Cod and in Creation, but as a necessary demarcat-
ing principle or potential. Most Qabalists seem to agree that evil
already exists on a spiritual level. Some view evil as unjust acts
of man, but most believe that there are also evil spiritual beings
and that evil has an independent existence on a non-material
level. The lore of Shabbatai Zvvi regarding the leii. thoughtless
light presupposes that evil is rooted in a spiritual level.
Pnttsotvat. Evit: A majority of Qabalistic writers assume that
evil has an actual representative in Satan. SamaeL Lilidt or other
tlentonic beings.
lsteansotvttt E"ll'IL: There is also a tendency to view evil as
impersonal shells which gain life through the sinful acts ofman,
and it seems as if speculative Qabalah takes on a more philo-
sophical attitude concerning the nature ofevil and ascribes to it
a more impersonal nature, while the practical Qabalah is based
on a magical worldview in which demons exist as personal enti-
ties.
Cost rtsnanrxav ev1t.: Evil appears to have a complemen-
tary function in relation to good, from a monistic view. Ceburah
and Chesed balance each other and Chesed, the Sephirah of
mercy and goodness. must be balanced with the severity and
potential evil in Ceburah. ltt alternative speculatiotts, evil is
radicaliaed and perhaps still fills a purpose as Hell or punitive-
ness, but will nevertheless be conquered in the last days when
good triumphs.
Elli
Tnts liner er Evit
Heveral reets ef evil have heen feunti by the Qahalists in specu-
latiens surreuntling the Tree eF Life. Here are the live majer
theeries:
S-":'=*i-*-"r-‘t.-t
.|'ilLil.[1 Seph
Binah
Din er Ceburah
Hed
Malkutlt
1. In the theeries alarms: the deuhle nature efthe ain Seph.
in which there is a thenghtless light eppesing Creatien. the rent
ei' evil is alt‘eacl_virtl'1erent in the limitless Ain Seph. It is tttaini];
in die werlts ef Nathan ef Gaza and Shahhatai Zwi that this
idea can he fettnd.
1- Till? difitifirl. a prerequisite ef Creatien. is initiated at
Einah. hut this step alse implies a deviatien Frem the perfeeti-an
and geetiness eF Ced. Binah is the wemh eFthe werlds that at-E
created. Three evil werlds first emanated [rent Einah. accerding
te lsaac ha-Cehen. hut they impieded by their ewn tjlE5t_1'1]{:Li\tt3
nature. Remains eF these werlds are leiit in the present Creatien
and censtitute die evii in die werld. Schelem writes in fin ste
ihfyenhaf Shape sfrfite (Indecent-
tltliter a quasi~deme11ic eruptit:-ti. these primal werlds returned te
their seurce in Hittah. their purely negative nature making it im-
pessihle fer them te exist in a pesitive manner. There nevertheless
remained vestiges ef these desu'e}'ed anti destructive primal werlds.
which Heat abeut eur universe like tlehtis [rem extinct velcanees
IDD
titccerding te xhryeh Kaplan. Binah is alse the Sephirah eF Free
wilL and thus the reet ef evil sinee man. henceferth. has the
pessihilitf; te cheese evil:
Bittah-llttdetstattding is said te he the ultimate rent ef ti-ee will.
and therefere ef evil.
3. The mest cemmen leeatien ef evil is Gehurah. The re-
st:rit:tive and punitive nature ef C-ed hecemes ietlepentlent and
unbalanced. In this way evil is hern. This idea seems te he
precleminant in beth the Bahir and the Zehar.
4. The Sephirah Hecl is. in seme instances. alse believed
te he the reet ef evil. The Qahalist t5tI‘}-'-Eill Kaplan writes in his
eemmentaries te the Bahir:
E‘-letsatdt-‘-.Fictur}' re|.tresents the primar_v purpese efflreatien. while
Hed—5plender is that which is secendar_v. Evil is a resttit ei” the
secendatjt elements. since its pttrpese is enly te allew Free cheiec
te exist. and these bring sl:-eut the primary purpese. which is manls
-I11-tit-chmettt tn lied. Sinee Evil is asseciated with the *haeltward side'
ff-».'i'ci'ltrrttL;,-t':r.tt,I|' er ‘Dther Side’ l"i’S't'-*!t"tt -s'e'it1ra,l, it
derives its pri.n:tar}t
ueurishment frem H-ed-Splender.
5. Within pre—Zehat'ie Qahalah we can find specuiatiens re-
gartiing the reet ef evil in the lewest Sephirah, lltlalituth. Here
the geed and the evil are mixed. hut the evil is net clangeretts
and retains its righteens place as leng as it is balanced by the
geed. The Tree ef Knewledge is asseciated with this Sephirah.
Wltett man separates the Fruit hem the tree evil gains an inde-
pendent eitistence.
[DI
Wttar ts Evit?
Hew is the nature eFevil explained in the Qabalah and what. in
Fact. is evil? Several cemmen explanatiens cencerning evil can
be ihund in the Qabalah. where it is described as:
1. Separatien
2. Penetratien
3. The Uther
5|-. Manifeldness
1. Accerding te mest Qahalists. what characterizes evil is that
it it a 11-tinti pit that tlivides. separates and iselates. an eriginal
hartnenic unity exists. created hy G-ed. but ifthis unity is divided
evil arises. The dividing ferce itselfis evil. The Qahalist Giltatilla
defined evil in the fellewing manner:
Every act ei Ge-tl. when it is in the place aceerdetl te it at Creatien.
is geed; but if it turns and leaves its place it is evil.
When parts el Greatien. er certain aspects ef Ged. gain inde-
pendent existence in relatien te Ged‘s eriginal unity. this is
defined as evil. When parts ei' the universe leave their predes-
tined paths evil arises accerding te the Qahalah.
11. an alternative view is te perceive evil as a ferce that breaks
in where it dees net beleng. This Ferm eievil is asseciated with
magical praense. The magician places himselfin Ged’s pesitien
and attempts te unite what G-ed parted. Wlten the serpent. which
ertgtnally was a necessary aspect ef' Creatien. strays inte the
Garden ei Eden it is an example ef a ferbidden encreachntent.
Evil cerrespends beth te separatien and encreachment. When
man becernes ise.lated Frem the hemegeneus Creatien ef C-ed.
he endeaveurs te make himself a ged. and te create individual
I01
cennectiens. Gershem Schelem states that if man drilts inte
iselatien in this manner. if he wishes te assert himselli instead
ef remaining inside the eriginal structure between all things.
where he was eriginally pesitiettetl. the averse side ef such a fall
must appear. This averse side is the detniurgic sell?-diviniaatien
ef magic. whereby man seel-is te place himseli en the threne ef
Ged by uniting what C-ed parted. Evil in this manner creates a
werld ef erreneeus eennectiens after having destt-eyed er left
the true werld eF true cennectiens.
Te tlnite that which is suppesed te be apart and te divide that
which is designed te be united are beth acts ef evil.
3. The mest widespread expressien deneting evil and its
regiens is Sine Alrlre, which signifies ‘the ether sidel A cem-
|'ne.n Feature in the Qsbalah is te view evil as a deviatien frem
the nertn el' Ced and Creatien. Evil is the ether. and is asseci-
ated with weman and the left side. the dark and all that strays
frem the qualities ef ‘the hely side‘. The Qahalistic text Cetftre
Rttae interprets the Biblical texts frem a histeriesephical level in
whitdt there is an engeing struggle between the Jewish peeple
and ether peeples. a struggle that is between the hely and pure
and the unhely and impure. Cine can l-ind ample suppert in the
Bible fer die interpretatien that the Sit:-'-ttAt'.-:r-it and the evil side
cerrespend te nen—._lewish peeples. The ltings el Edem were
asseciated with the Qlipheth and with evil. and the Bible dees
net spare any vitriel when describing the advised relatien he-
tween the Israelites and ether peeples. in Deuterenemy y: 2-3
ene can read:
and when the LORD thy {led shall deliver them hefere thee; dteu
shalt smite them. and utterly destrey them; then shalt malte ne
eevenant widt dtern. ner shew mercy unte them. Neither shalt thee
tnalte marriages with them. lity daughter theu shalt net give unte
his sen. net‘ his daughter shalt theu tal-te unte yeut' sett.
te3
in llenterenemy 3:15. the harshness increases:
.|'ll.j1ti then shalt censumc all the peeple which the Llillll] thy {led
shall deliver thee: thine eye shall have ne pity upen them.
But the Qabalah alse centains mere peaceful ideas in which the
taslt ef' the Qabalist is te assist ether pceples and te spread the
light ef illuminatien. The Qahalah includes many dillierent inter-
pretatiens. and in seme terms ef Qabaiah the mystical specula-
tiens are asseciated exclusively with the Jewish peeple. while
in ether Perms a mete universal appreach can be Feund relating
te man in general.
4. The liact that divisien is the main cltaracteristic efevil caus-
es the Qahalah te view manifeltlness as semething inauspicieus.
The werld created by Bed is characterised by harmenic unity.
The ether side. Sitra Adm. is in centrast te the hely side. which
is a l-tingdem ef unity (Rania: via-Yemia). instead el' a ltingdem
ef maniieldness {Rattler tie-Redhim).
The descriptien eievil within the Qabalah is Full ef nuances.
There are several views en evil. but seme cenceptiens are recur-
ring. Evil is reeted in (led where it exists as a mere petentiality:
it can be part eF Getlls being er catt censist ef a separate being
that. hewever. eperates within the Frame ef Bed. Evil is net
dangereus since it is balanced by geedness and ether pesitive
qualities. Because eF transgressien. sin er disaster. evil gains an
independent existence and is radicalized. Fier this reasen. mest
Qabalists believe that the main characteristics ef evil are divisien
and iselatien frem the eriginal divine unity.
an interesting theme in Qabalah is the theught that evil is
a prerequisite el' Greatien; the principle el evil as the aspect
that enables the creatien eF semething eutside Bed. It is thus
essential fer all individual existence eutside Ged.
Net enly divisien. but any illegitimate lerm el' unity is the
its
characteristic el' evil. The demittrgical sell-deilicatien ei tttagitl.
as Schelem cheeses te call it. in which man pesitiens himsellttfl
the threne ef Ced and attempts te create is alse an expressien el'
evil. The cenclusien that ene can draw irem the Qabaiistic view
en evil is that evil is interpreted as a situatien in which man. DI‘
setneene er semething eutside Bed. dees wltat Ced dees.
The utmest geal eF magic is te influence ene‘s existence in
aecerdance widt ene‘s will. Magic is a practical philesephy ei the
will, in which the will ef the magician is refined and develeped.
Unlilte religien. in which man begs the higher Ferces te assist
him, the magician is elten reliant en his fiwll illlllillfii F91" till?-i
reasen. magic has eften been in discerd with religien.
But. what reasen exists fer turning tewards the dark side.
accerding te the Qabalah‘? When analysing the Qabslalfs view
en metaphysical evil. we lind that it is net necessarily centteeted
with the mundane brutality that we nermally asseciate with Evil-
Tl1e Qabalistic. metaphysical evil is. at the sa.tne time. beth a de-
structive lerce and a lerce el' creatien te which man must turn it
he wants an individual existence. Man is separated frem (led in
the Greatien and frem his tnetlter at birth. Mest religieus efler
te shepherd man baelt te a utepian. eriginal state. The darlt path
instead guides man inte a secend birth in which ltnewledge is
attained. and he becemes like a ged, just as the Serpent in the
Garden el' Eden premised. accerding te the Qabalistic view en
eviL pewer and ltnewledge are the lteywerds that i-llllfitltllifi Wl‘-HT
the dark side has te eller.
tef,
Tnt: Qtirnertc Iivirtartesi
%
ll‘ man cheesesgte pass threugh a secend. spii-itual bi;-iii ii; takes
place threugh mitianen. The eseteric initatien is based en die
diettght that there exist several layers ef reality that the adept
hill‘ “~’{lil*l"i1'l:t'1 and pence-ate. This eccurs threugh initiatien. Initia-
tiep is a ptvetal ceneept in esetericism. The geal nf injiiaijim is
te ay bare the hidden cere that can he ieund behind the uuter
appearance el phenemena. Threugh initiatien the adept enters
TE mller ‘mines “F "il'EiDI15 ttlld myths and gains ltnewledge
ei' their hidden truths. lnitiatien permits entry inte the cere
that is hidden under the surface ef existence As a result ef this
liltttwledge. the adept learns hew te centrel the []“_|tf iQhf l|]igH1g gr
existence and can iiilluence these in accerdanct. Mtg hi5 gwfl
‘will. lrlircea Eliade. the histerian tiif religien. defines ii-ijri,-,1fl.3.;|;|
tn the beelt Rites and Spinach: tp‘".~"ivr'.tt'tti't'.:i:ii.-
‘The central meinent e1‘ every initiatien is represeiiied by the (.3,-_
'l'3lTl'3'|1F 5]-'IT1l1't1li.'ti.|'|E{ lltt‘ death ttf the nevice and his rerun]
[if] [hp
fellewship eF the living. Hut he returns tn life a new man. assuming
anetiier mede et" being. lnitiatery death signifies the etid at eiiee ett"
~=l1i1t1|vvv<i at isnnrtme. ans ef Ll'lE' preiitne cnnditien.
Initiatien is based eti a metaphysical death. a descent inte the
ufiilflrwfltld. rebirth and ascent. The initiate leaves his eld life
and eld self behind atid becemes bein again, nfteri wi|;h 3 new
ted
name designating the new identity. The adept leaves behind the
state eibeing limited t'e man. whese will and actien are predeter-
mined. attd becemes a ged with a Free will and pewer te create.
A veluntary entrance inte the Qliphetic werlds is a rare ec-
currence in the Qabaiistic traditien. The Qlipheth are viewed
as abeminable and terrifying werlds that the adept ef the light
must de anything te aveid. But. in certain Ferms el' heretic Qa-
balah we find the idea that true initiatien and illuminatien can
be readied enly by entering die Qliphetic regiens. In shaman-
ism and the eld mystery cults. the descent inte the underwerld
was a key element and entry inte the alien Allira and the Qli-
phetic regiens is in accerdatice with this traditien. albeit in its
mest extreme. and radical ferm. The Qlipbeth are net merely
asseciated with the l-tingdem ef death in which the ancesters
el manltind ream. but the Qlipheth brings the adept in centact
withtlie enter darkness that can be Feund beyend the universe.
Te enter the Qlipheth censciensly ef enels ewn free will is te
begin a path eliinitiatien in which man and his werld are rebern
in the deepest sense.
The Qliplietic itiitiatien is a unique path dial. in a system-
atic and centrelled fashien. werlts with the l'erees tilcliaes and
the utmest darkness. Under the surface el' the light traditien
the dark traditien has been hinted at. efien with warnings and
unspelten allusietis. There are three tnaiti levels ei' ltnewledge
ef which the first is eur mundane ltnewledge and the infertile-
tien presented by cemmen science. Under this. level we find
the light eseteric ltnewledge that has been transmitted threugh
the cemmen eccult secieties. Beneath this level we can find the
darit eseteric ltnewledge.
l. Exeteric ltnewledge: the mundane science
2. Light eseteric knewledge: the light traditien
Ii. Dari»: eseteric itnewletlge: the dark traditieti.
icy
The dark path of initiation is indeed rare since it leads out tu~
wards chaos. and few individuals are able to t|'ead dtis path. The
light esotericisnt leads back to the clivine unity. while the darl-t
esotericistn leads beyond the divine. The Qliphotic initiation
is Draconian in a dual sense: [Jraconian is generally translated
as ‘harsh’ or ‘severel which is a suitable synonym also of the
Draconian path. It is harsh. but it leads to worids of singular
beauty. The appellation of the path as Draconian also indicates
its direction; the light esotericism leads to a unity with male
gods oithe light, like Yahweh or Marduk. The dark esutericism.
on the ether hand. leads out towards primordial dragon entities
such as Leviathan. Tehom or Tiamat. who existed long before
the gods of light and who eitist in the infinity beyond the rlivitte
light. To the initiated adept on the Qliphotic path. the darkness
oi infinity is a hidden light. so infinitely brighter than the light
oi" the gocls that it is thus perceived as darkness.
when the adept enters the Qliphotic tunnels. a process that
corresponds to alchemy is initiated. The alchemical path oi" ini-
tiation ltas three main levels. which in turn can be divided into
several lesser levels. The three main levels are:
1. ltiigredo. The black phase.
2. Albedo. The white phase.
3. liubedo. The red phase.
Nigredo cot'responds to the material level and the astral plane.
Albedo corresponds to the mental plane. and Ruhecio to the
divine. final goal. Occasionally. alchemy also uses a ihurth level
called Gin-initas or ‘the yellow pltasei The Citrinitas level is be-
tween the white and the red levels. and il'Gitrinitas is part of the
table it generally denotes the mental level. while Albedo in that
case corresponds to the astral level and Nigredo to the material
level. The three or four phases can also be d.ivided ittto seven
toii
levels that correspond to metais and phases in the alchemical
iprocess of transmutation. The seven phases correspond to the
lfihaltras in the lndian Tantra. whitflt are likened to energy aones
through which the ‘Ktmdalini Serpent‘ passes on its ascent From
lower to higher states of consciousness. The seven alchemical
levels also represent the seven runes that symbolize the awak-
ening of the adept according to the Gothic Qabalah created
by Johannes Bureus in the tyth century. The Qliphoth on the
middle pillar. together with die four Qabalistic worlds. can be
connected to the alchemical process.
C-uthit:
No. rifolirtnp Cltaltra ilfeitnf Qlipha .i':F'ar:'h" Qttbalah
1. l‘_'.'ntfri'nntt'o Mliladhara Lena“ Lilith ai‘in't'nJi—n'.w men-nit! Byrghal
2. SaHiatao'a Evad histttna Iron Gainalicl l"ctsth.-a~i—aic tLl‘t'iI‘IIll Sol
3, Sofunh Mnttipttra Tm Tltagi rion Ht"t'oi'i—nltc mentor ldher
-I-. Htrngtorrm itnahntn Copper Tliagi rion !i'rt'ttti—-vir mane:-'1' l‘-“Ian
5. t'Jr.ttt'it"t'a "r'ishudtlhi dimer} Daadt The .-l'ig|I.r.r l-iagltal
=5. t'Jngpn'aria itjna 3:2-‘tor Tlntnmicl .&'tat1"tt-Iii-I-is tt'im'nc lilyll
1-". '.Ti':trn.rrn Ealtasratvt i:t't.I.l|'Il 'T‘l'tanmic| .-ti-‘-“J1'1ltti-Ii'"*-E-
i|Ii' tilt?-‘it?-r TllU'l‘E-
The Draconian initiation is based on 1 + 9+: levels that together
constitute t1 steps corresponding to die Qliphoth. and the tt
demon rulers that act as antitheses and nightsides of Creation.
The first step is where the uninitiated begins. and that signifies
an opening of the gate to the dark side. The Following g steps
represent the 5| levels of the nightside or the uttderworld that
Odin passes through during his initiation in the secrets oi" the
runes. These steps bring the adept to the heart of darl-mess and
uanslurtn man into a god. as promised by the Serpent itt Genesis
3:5. In the Biblical myths. man begins his initiation by eating
tog
the Fruits of knowledge. According to the light and esoteric re-
ligion. man should seelt his way back to the permissive state of
childhood that reigned before man ate the Fruits ofknowledge.
According to the darlt and esoteric lore. man should instead
seeit to fulfil the search For knowledge and leave Eden to find
wisdom in the unknown. The last and eleventh step reaches out
to absolute mystery and beyond the limits of the universe.
t. Ltttrn t.o"‘. The gate to the unknown.
a. Gan-tattat. e.o°. The Dark Dreams. Astral magic. ‘Witchcrafi.
The mysteries of the dark moon. The dark Goddess.
3. Sans EL 3.o". The philosophy of the Leli l-land Path.
The wisdom of insanity.
4. Nlaaa Basso q..o“. Lociferian magic. The darlt side of ‘tlenus.
Erotuetnysticism and the path of Ihe warrior.
5. Tnactaton 5.o“. Tlte illumination of the nightsirle.
The Black Sun. "I'he union of the God and the Beast.
E. Gotscnaa t3.o". B.agnaJ'i_ilL The activation of Surtffiorath.
The magnetism of lust and suffering.
7. iIlna‘acsnsat.an ;-no". ‘The higher levels of eroto-mysticism.
Preparations for the passing ol‘ the ilbyss.
ii. Sarantst 3.o°. The opening of the eye of LuciFerf5hivaf[lditi.
The Dralton principle.
p. Guatitet go“. The lightening oF the Lucilerian star.
to. Tnanratet. |o.o‘. The accomplishment oi" the promise given
by the Serpent. Divinity.
ll. Tnatrattttt. tt.o“. The black hole. The step into the new
creation. Universe H.
[ID
In this process through which the magicia11—lilte Udifl 01' this
Egtptian alchemical god Kltepera-sacrifices hinlseli and ellivtfi
the u.nderworld., man can be transformed and pass from being
a creation to becoming a creator. The world was not created at
some point in the past as claimed by the esoteric monotheistic
religiotts. The world is created in every moment lvlost people
are creations of the past. but through the magical initiation We
can become creators of the Future.
III
Ten Ten QLIPHOTH
%
LILITH
Lilith, mndier ni' demens. queen nf vampires, ruler nf harlnts
and the empress nf evil, is a deity diat has haunted mankind
since the time nf the Sumerians anti right up tn present days.
She is mentinned in ancient Sumerian ntanscripts as Lil and
was Feared as a devastating stnrm demen. Her name wnuld later
be asseciated with the Semitic wnrd Layil, which signifies the
night. Lilith has been Feared, but has man been desired due tn
her mythical beauty. She haunts beth men and wnmen at night,
and she seduces thnse whn are asleep with sexual pleasures
Tllill 5UI‘11='=-‘E5 Huythiug that cnuld he generated nn the mundane
lEl“3l- 1-illlh i5 mfifillfififil lfl flld Jewish texts lilte the Znhar and
the Talmud and in the /ffliar Bet’ Hm Sire manuscript the classic
stery ahnut Lilith is tnld. She was the first wife nf Adam and
was created independently nF him. This led tn the situatinn, as
we have previnusly discussed. when she refused tn lay beneath
her husband. Lilith withdrew inte the desert where she met the
tiamned and banished creatures nf Greatinn, and she is regarded
as the mnther nf the demens. l
In Jewish mysticism Liildl is the nriginal mnnn that radiated
frem its nwn Fnrce and thus refused tn yield tn Elli! sun. There-
lfiffl-. the mnnn was punished by nnly being allnwed tn reflect
the light ni' the sun. Lilidi is the primeval feminine Fnrcc that
[Pl
has been banished since there was nn rnnm lhr it. in Liiith's
ltead has been placed Eve. Eve is the gnnd, cnnl wnnian whn
luhnrdinates herself‘ tn the hidding nl' the male gnd. Lilith is the
llnt and dark demnness whe was lhrced inte exile. Th rnugh her
cnndeninatinn Lilith has passed intn a shadnwy existence and
becnme a Qliphutic existence. The lunar aspect nf Lilith chiefly
helnugs tn the Qlipha Ganialiel ever which she rules. Lilith is
h-nth a Qlipha and a demnness. its a Qlipha she is the wild and
dark nature that is the nightside nt' the material plane and that
npens the gates tn the nther side. its a clemnness, she rules the
Uatnaliel Qlipha that cnrrespnnds tn the darl-t side nf the mnnn
and the inrbidden regiens nf the dream plane.
The Lilith Qiipha cnrrespnnds tn the wild and the carnal.
Lilith is called “the sun] ni the wild animals" (Znhar 1:34. a), and
she is alsn Mnther Earth in her tnnre vinlent aspects. Punnng the
ancient Sumerians she was called Lil and was the destructive
stnrms and hurricanes. She is the aspect nf physical existence
nf man that eannnt he cnntrnlled. Thus, man attempts tn deny
and repress these parts hy creating a structure Fnr his existence
in which this wild Fnrce is unable tn fit. But this Fnrcc, nnnethc-
less. ceaselessly penetrates nur structures with its wild Fnrce and
hrealts all attempts at creating a peaceful Eden. Lilith will nnt
lie heneath. This can be viewed as a metaphnr nf the Mnther
Earth whn dees nnt allnw herself tn be explnited. ht any given
innrnent she can npen her wnmb and swallnw man's phallic
mnnuments. She is the earthquake duat devnurs the skyscrapers
and church tnwers in her wumh, and she is the Gnthic darkness
that awaltens the demens. even in the mind ni' the sensible athe-
ist. Hntnantic 1't1in artists, such as Caspar David Friedrich and
nrnnld Bticltlin. depict in their wnrlt hnw the sublime Ferces nt
nature cnnquer human civilixatinu. The paintings til’ these art-
ists, that descrihe hew a dark and grand nature npens the gate
tn the nther side, present the magician with a gnnd picture nf
113
ltnvr the Lilith Qlipha might appear.
Lilith is the mnther nf demens, and it is within her tliar the
magician must seek the ether Qliphnth. It is tnward her that
the El-1t'lt fllagit:-Ill pentagram is pninting. The pentagram nf dark
magic pnints duwn tnward the earth, the snil, tnward ancient
r_-[mes and the primnrdial. lt is here that nne finds Il'lE Qliphnth.
The Qliphntli are the reality that we refuse tn see. A dark magi-
cian tines nut. like die adept nf the light traditien. stare up tn
the heavens in search nf snme heavenly, utnpian werld. A dark
magician gases duwn tewards the eardi tn seek the L1"|';:.'_-15t1]'E5
diat have been hidden fur thuusands nf years. The wnmb nf
Lilith is the gate tn the underwerld, and the spheres nf the Qli-
phndi and the magician must penetrate inte Lilith tn be able tn
reach the uncnnscinus regiens in which tmimaginable treasures,
threes and abilities can he fnund. lt is alsn frnm her wnmh that
the magician cnnjures the demens nf the Qliphnth. The wnmb
nf Lilith is the grave that the dark adept freely enters, duwn
intn the iiitlgdnm .nl' death and the underwerld in an initiatnry
jnurney tewards rebirth.
Actually, tn l-ind the Lilith Qlipha is the first difficulty fnr
the Qliphntic magician. Lilith is the anti-wnrld tn nur mun-
dane ‘t'~"‘~'="t'l!l-> Mall-tuth. This means that it exists in the middle nf
nur wnrld, hut in aspects nf which man is nnrmally unaware,
Thiinugh an explnratinn nf the principles nfwhich the mundane
werld censists, nrle ean find the Lilith Qlipha hy gning beynnrl
and against these principles. The nnrmal awakened state nfmind
is the basic level nf cnnscinnsness in human existence. Sleep is
the absence nf the awakened state, and sleep is alsn the wnmb
nf the Lilith Qlipha. Repressed parts uf nur mind appear in
dreams and can nften take nn a demnnie shape reflecting hnth
nur desire and nur tear.
The Lilith Qlipha can npen in the must unexpected ways and
in the mnst unexpected places. A hench in the micldle nf the
int
city, which linr snme mysterinus reasen is rarely chnnseu nr even
seen by pedestrians, might he a gate tn the wnrlds nf Lilith. A
quaint wnrd spnl-ten in a peculiar cnntext might be the fnrmula
that causes her wnmh tn npen. an efliective way tn centact the
Lilith Qlipha is tn gn nut in the wild at night and meditate nn
the shadnws and the darkness where ubjects are nn lnnger vis-
-ible and instead blur intn a dark mist; this is where Lilith can
he fnund. This darkness is her wnmh. and this is the gnal nf
.the magicians invncatinns. Cnuntless iucantatinns have been
used in attempts tn banish Lilith, hut fnr dark magicians in all
ages invnkatinns tn centact her have alsn been created. If the
fnllnwiug fnrmula is chanted thirteen times, Lilith is suppesed
tn appear“.
n:-xtreg emu t’it'r'n'l r-irneit remain nnnntuili
During centact with the Lilith Qlipha an abstract idea nr a strnug
emntinnal impulse might be received. In ether instances, the
magician might enceunter the demnn ruler nl' die Qlipha nr
enter the Qliphntic tunnels.
The Lilith Qlipha is ruled by a demnness called Naamah.
She has heen called the daughter nr ynunger sister nf Lilith.
In visinns she appears as a mighty queen dressed itt precinus
garments and jewels. Snmetimes she is seductive, hut ether
times she might have a tyrannical character. lliflien the magi-
cian wants tn channel the fnrce nf the Qlipha, Naamnh is called
upnn. This fnrce is mainly used in rituals regarding the influence
and cnntrnl nf the material level. Lilith is the dark side nf the
Sheltinah, and she enrrespnnds tn the Gnnstic Snphia and the
Tantric Shakti. The Shekinah, Snphia and Shakti, are the wisdem
and fnrce that are cnncealed in the material plane. Wl1en she
awakens, this dark and hidden gnddess can bring man tn the
divine level. in myths this gnddess is cnmpared tn a serpent
115
anti enrrespnnds tn the terrible primnrtlial fnrce that esisted at
the beginning nf time hefnre the male gnd ni' light created the
wnrld. She is Leviathan nr Tiamat: die ancient chans that eitisted
beinre the ensinns was created. ht the Tannin traditien. Lilith aP_
pears as the gnddess Kali. Kali is the wild red Fence that dances
in ecstasy and destrnys with nne hand and creates with the
nther. She is hnth the pnisnn that brings sleep and. at the satne
time. the wisdem that can awaken. Kali Cnlrttspnltdg tn the latent
vnleann that hrnnds in man and is called the Knndalini. which
is nftcn likened tn a serpent nr dragnn. ln Tantric terntinnlngy,
Lilith enrrespnnds tn the haeltside nr inside nI' the lrluladhara
Chalt ra. Muladhara is the energy snne that is lrjrtat-er] |]|3[w'E.gn
Th“ 3"'~'5 and 111*? 5I3l1il'E1lS. which is where the sleeping dragnn
(iittndaliml rests. Cine way tn centact Lilith is tn meditate nn
the lliluladhatta Ghakra. The ltlttladhara is cnmpared tn tt red
lfilllet and the tnagieian sltntlld tneditate nn the hatzltside qt" the
lntus i.l'1 tlllti ease. Here tl1E l'l1‘Sl Q'lll]l1t}l_‘i|: cave ean ht; fflund in
which the Dragnn rests betinre its awaltening.
‘UM-tattet.
Ltliths influence enntinues intn the neat Qlipha Hem 5115- [135
tal-ten a mnre persntnfied shape as the ruling demnness nf
Gatnaltcl. The pnsitinn nf Lilith nn C-amaliel plays an impnrtant
part in her rnle as the queen nf the werld. and it is Frntn here
that she enntrnls the werld hv being its hidden. underlying
inree. Gamaliel is the shadnw nf entree mnnnli, the ‘werld eguti
Gataaliel is dle dream sphere and the dark side nFYesnd The
dreams that man nnrntally eannnt, nr dnes nnt wish tn remem-
her in the waiting state. ean he fnund within Cantaliel. These
dark dreams have a revealing character and eitpnse sides ni'
nneaelf that nne might nnt want tn aneept. The dark dreamt at-E
115
It-‘ellsnred by the super egn and are repressed tn the Gamaliel
I-Qlipha. Thus Gatnaliel is the "Qlipha nf clarlt t'lre.arns'.
Ganlaliel is. ahnve all, the sphere ni' fnrhidden seituality.
5"Wl‘lile Adam and Eve represent sexuality nf a dtttiiul nature
whnse purpnse is reprntluetinn, Lilith and her demnnie levers
ttnrrespnnd tn an initiatnry settnality in which the Fnree nil Erns
iis used tn reach higher states ni' mind. it dari-t magician enters
fiamalicl tn becnmc fully aware nf the mechanisms niseitnality
and thus cease tn be enslaved under hidden instincts. The nrigin
nflust is alsn revealed nu this Qlipha. The magician will reach an
Ltnderstattding ni the structures nf the basic instincts and learn
ltnw tn use settnality Fer magical prngressinn.
The Sephirah Yesnd and the Camaliel Qlipha hnth helnng
tn the astral sphere. Everynne leaves the physical bntly at night
during sleep. These experiences are part nf the deeper dreams
that are generally Fnrgntten. Fnr a magi-ean it is nl' great imper-
tallee tn rementher these dreams in erder tn enntrnl thetn and
enttseinttsly reach the astral plane. The tttagieiart attempts tn
travel threugh the nnrmal a.sttal spheres that are represented
by Yesntl and mnve tnwards the deeper anti tlarlter regiens
that helnng tn if.lan1a.liel. ll-luring astral jnnrneys tn the erntieally
magnetized wnrlds ni C-amaliel, the ntagieian will encnunter
the stteeuhus and the iueuhus. female and male demnttie levers.
They will invite the magician tn an asnal nrgy in which even the
smallest ni the tnagieialfs desires will he revealed. Iiigiving in tn
weal-mess, the magician may be vampiriaetl and leFt as an empty
shell withnut energy; the magician must ittsteatl strive tn use the
nrgy tn reach ecstatic states ni mind that release the snul.
Tesnd enrrespnnds tn the mnnn. Gatnaliel enrrespnnds tn the
darlt side nlithe mnnn. This side has nften heen ennneeted with
witches and their eralL The witch cult was a sexual religien with
nrgiastie elernents. Blnnd was an essential part ni this cult sinee
the phases ni' the mnnn enrrespnrttl tn the menstrual cycle. The
try
mnnthly blnnd enrrespnnds tn fertility and lilh and its cnnstant
relatien tn death. Tvlenstruatinn is a sign ni lile that is lnst in the
hlnnd. Eve represents the Fertile phases. while Lilith represents
the menstruatinn phase. The mnnn is bnth death and sexuality.
The entities that have been asseciated with this sphere have
elements nl' beth sexuality and blend. The magiciaifs sacrifice
nf his nwn blend and sexual fluids can be Fnund in several nf
the rituals nf witehcrait that are asseciated with C-amaliel.
The geds nf the witch cult belnngng tn C-amaliel: Pan, Din-
nysus, Frey, Eaphnmet and the medieval Devil. All are phallic dei-
ties, nften bnrned nr in the shape nf a gnat. tltmnng the feminine
deities we find mairtly dark mnnn gnddesses such as the Greek
Hecate. the gnddess ni witches and phantnms, nr gnddesses
whn represent erniicism and snrcery such as Freya, but alsn gnd-
desses nfdeath like Persephntie and the nltl Nnrse Hel. liatnpiric
beings cati he Fnnnd within Gamaliel and are rharaeteriaed by
the cnmbinatinn nf life and death, blend and sexuality.
Vampires and nther entities that. in myth. cnmbine Erns
and Thanatns. sexuality and death. haunt Gamaliel. The vam-
piric ibrces nl' Gamsliel strive tn channel the life fnree deeper
inte the Qliphntic tunnels. This prneess is enabled when the
sexual energt is awalteued threugh the crntic dreams and vi-
siniis transmitted by Gamaliel. The life energy streams dnwn
inte the Qliphntic underwerld and nnurishes the fnrces that
are brnnding there. ln this prncess. the mamcian wnrlts like an
alchemist and must tread deep dnwn intn the darlt tn find the
phiinsnpliefs stnne er the elixir el life. The adept must lnllnw
this cnurse cnnscinusly and with cnntrnl. if this nccurs uncnn-
scinusly, nue’s persntial pewer might be inst in the unltnewn. The
mamcian ceuld then be left behind in a enmbie-like state and
wnuld have tn becnme a vampire tn attract energy Frnm nthers.
The magical wnrk at Gmualiel is ni an astral nature. It in-
eludes astral travelling, cniiscintis dreaming and cnnjuring nf
till
the succuhiis and the incubus. Tn explnre U-amelIeL [HIE ft-‘tlllil
gee nrttz-‘s discipline tn stay awalte Fer a enuple nf days. seme-
thjng that may cause vivid dream images tn arise. it magician
ghettld alsn experiment with sexual abstinence fer extentled
perinds ni' time tn increase the sexual energy and thusienable +1
atrnnger enntaet with Gainaliel. The Fncus nil the Hleflllieflflfl ii-‘ti
iahstinence sheuld be the Svtidhisthaiia Glialtra. Wlllfih l5 l"-"iflteil
at the genitals. This Ghalna enrrespnnds tn Yesnd-Gamaliel and
is ennipared tn an nrange lntus ilnwer. The magician slinilltl
eepecially fncus nu the bacltside nr inside ni' the ehakra. The
state reached by this npcratinii is very suitable inr cnnjuring the
succubus and the incubus. but abnve all the detnnn empress
Lilith herseli‘. Lilith can be cnnjured 'lll'!I'CI1] gh the incantatirm
tiientinned abnve. She appears as a beautiful nalted weman.
Snnietimes she appears with a serpenfs bndy ii'nI11 the "-W115i
dnwn. in snme instances. Lilith might appear as a vampire queen
er ae a spider weman weaving a web ni dreams. The artist Fraiia
vnn Stuck ['tSli3—ity:ttl) made beautiful pnrtraits depicting sinful
naked wemen appearing tngether with demnnie serpents. Man.
art:ists like Gustav Klimt and Hnii. Jnliii Cnllier have. with their
paintinga. presented a view intn the darlt. but sedticiive wnrld
nf Lilith that nne can experience nI1 C-HEl1~1-1liEl-
Sara at-LL
In Jewish mythnlngy, Saniael is me husband nf Lilith» Semi-El
is an epithet nf the Devil. and Lilith eiicnuntered him alter
her escape frem the Garden ni Eden. Tngether they gave birth
tn all the seductive. demnnie nifspring that pnpulate G3.]'fli.'lllIE‘!l.
Samael is the great tempter, and he tempts with lmnwledge. in
the .5‘.—.;niiei- l'It.n':ii't1rl_. an nld Qabalistic manuscript, Sarnael ‘enr-
I-Eapeirttie tn eccult wisdnrn. and it is within the Satnael Qltpha
I19
that Ll1E true initiatinn en the Left Hand Path taltes place. all
enmmnn cnnceptinns and perspectives nf the wnrld are t|ttes~
tinned nn this Qlipha. The magicimi whn has reached this level
will be able tn see threugh the rules and ethical laws that have
imprisnncd us in a psychic censnrship that darltens a large part
nf nur cnnscinnsness. Un this level, the magician will cniifrniit
all these rules and ethical laws by malting them nniiscintis. Thus
inte receives it persnrial understanding nfthe functinns nf exist-
ence and individually decides what is right nr wrung. gnnd and
evil. lri this sense. Samael is the tempter whn entices man intn
eating the fruits nf ltnnwledge. He alsn reveals the beauty nf the
werld and pnints dnwnwards. inwards. instead nf up inwards
the l-tingdnm nfHeaven. Samael is the blaspbemer whn destrnys
illiisinn with his intellect. Samael decnnstructs cnnceptinns and
ideas tn their tiniest nnmpntients. Psychedelic and surrealistic art
might nlier a glimpse nfthe Samael Qlipha. and the decnnsi:i'uc-
tinn nf language that can be.fnund in Dadaism can he used in
magical wnrlt with Samael.
Hntl is the bright side nf Samael. l-lnd represents the intellect
and helniigs tn the higher astral level. Samael is the dark intel-
lect dist can he perceived as madness. the nriginality and genius
that is active nntside die frames nf reasnii and the cnnventinns
nf civiiisatinn. lilurnernus scientists. writers and artists have
tnuched the dnmaitis nf Samael. The intellect nf Edgar Allan
Pne seems tn have been nccasinnally influenced by Samuel. and
the Fnllnwing wnrds that he wrnte abeut himselfpresent a gnnd
summary nf the ibrrn nf intelligence that is Samael:
ltlen have called mu mad; but |.he questinu is tint yet setded, wliei.li-
er madness is nr is uni the lnftiest intelligence-—wlieilier mutdi that
is glnrinus. whether all that is prnfnund-dees nnt spring frnin
disease nl' thnught—l'rnm mnnds nl' mind exalted at the expense
nf the general intellect.
I"l'E}
Cln the Samael Qlipha. the magician makes a pact with the dark
fnrces and realises the invitatinn nf Friedrich hlietesclie tn re-
evaluate nld values. Insanity becemes wisdnm; death becemes
life. Eamael is the ‘Pnisnn nf Cndl Here is where illnsinns are
pnisettetl. and all categnries and cnnceptinns are deenusu-acted
until nnthing is left. The dark side nf the astral plane cnuld be
cnmpared tn a chalice filled with pnisnti nr an iiitnxicating lluid.
While Gamaliel is the chalice. Saniael is the elixir and the ful-
lnwing Qlipha... hlarab Zaraq. is where the magician experiences
the effect. The cniisumptinn nf the pnisnn is a decisive trite rte
pttirege marl-ting the tratisitinii frntii nne state tn annther. P-tmnng
certain primitive tribes and slianianic cultures. the bite nf a
pnisnnnus snalte has been assnciated with initiatinn (snmetiiiies
in the mnre drastic fnrrn that causes the death nf the initiate).
Mere enmmnn. hnwever. is that the initiate has emptied a cup
enntaiiiing snme fnrm nf pntent liallucinngen. The pnisnn nf
SEl_ll1'l.ElE‘.*l causes an initiatnry death nf the mtuidane persnnality
nf the darlt magician. In its place. the true will is released enr-
respnnding tn the Beast and Thagirinn.
Samael is the Qlipha nf the trickster. The tricltster is the
triythnlngical character traiisnlitting bnth wisdnm and insanity.
The lhinrdic gnd Lnlte has the qualifies nf a trickster and is bnth
wise and cunning. as well as the cause nf many prnbleins. ln
the myths nf the hlnrth Americaii lndiaiis. the Cnynte is nften
a tricitster character. The tricl-tster can be a bringer nf culture
whn imparts abilities and nbjects that can be bnth blessings
and curses. A geed example is the fire that can bring heat. btit
alsn bums. The synihnlical initiatinn intn the mysteries nf l-ire
belnngs tn the iiiitiatinii nn the Leh Hand Path and thus. alsn. tn
the Samael Qiipha. The magi.-ian swears an naih nu the Sarnael
level and thus gains cnntrnl nf the Kundalini. ‘the energy nf lifel.
and the inner fire. The darlt magical initiatinii is a prncess that
can be painful since it nvcrthrnws nld cnnceptinns. The darlt
[El
magician develops his magical identity on Satnael and can view
the world with new eyes. The conceptions that are brolten down
by the poison oi'Samael will arise in a new and purer form when
the magician reaches the higher worlds. The peacock demon.
Adramelech, corresponding to individuality, beattty and all see-
ing, rules Samael. The magician abandons the ethical harriers
that can prevent magical completion. Ethical values are replaced
by aestetliic values. Satnael poisons the moralistic barriers that
hinder the magiciatfs artistic sell‘-creatien.
Aisasa Basso
fifiarab Zaraq is the outermost astral level on the nightside of the
Qabalistic tree. Netaach is the hright eountet'part of this Qlipha.
Neteaclt means victory, and victory is a pivotal aspect, also, tn
its darlt anti-pole. tlfarah Zaraq represents battic. and its Forces
are invoked by the dark magician for victories in the battles of
life. War gods, like Udin and BaaL in their more -detnonic forms
are assntiatetl with this sphere. ln the Qahalah, Baal is viewed
as the detnon ruler of afarab Zaraq.
The symbol oF Weteaclt is the dove. which corresponds tn
lnve., purity and peace. The raven is the symbol of Narab ilaraq.
iifarab Zaraq means ‘The Havens of Dispersion’. The raven is
the black counterpart of the dove and represents war and storm,
httt also passion. sin and Forbidden wisdom. lt lives oil’ the dead
on the battlefield and is the Free spirit oi' death. The raven is
also the talking bird that brings messages and prophecies, the
Free consciousness of the magician, dispersing like the ravens
oi Udin to collect knowledge and wisdom.
The raven corresponds to the soul oi” the magician when it
flies i11 ecstasy. the result oi‘ the meeting between life and death
that taltes place in the Qliphotic i11itiat.io.tL By passing througlt a
I511
symbolic death. the magician no longer Fears death. and in the
sarne motnent learns how to live. This ‘initiation of deathl is be-
gun on this Qlipha and is Fuliillerl by the blaclt illumination on
Thagirion. The raven flies through the blacl-t sea of nightmares
that is Parolteth, the veil that separates the asn'al plane From the
mental. tlfarah Zaraq is the last outpost of the astral plane.
This is the sphere of dark emotions. Here we can [ind storms
of Forlaitl-::Ien leelings and obscure instincts. The magician en-
counters ertplosive creative expressions. Natal] Zaraq is associ-
ated with art and music. This is the sphere oi" the Rotnanticist
and the Sterne nrta'Dr.-rmg poet. Une might easily perish if one
is not focused on the goal on the Thagirion Qlipha and ii one
does not follow the journey oF the raven to the Black Sen.
Dn tlfarah Zataq the magician passes through the black bap-
tism. The dove Front Netsach appears in the baptism ofjesus, or
other adepts of the light tradition. hut in the baptism of a dark
magician the raven appears instead. Un Alarab Zaraq a flood
arises that drowns the old world so that a new world can be
created. The magician goes through the liligretlo phase in fil-
ehemy where he passes away Erom the old world. After the blaclt
baptism the magician, similar to a pilgrim on the Left Hand
Path. leaves everything behind that is not within the Frames of
the magical path. l-Farah Zaraq is the bird that leaves the egg
behind to Hy to Thagirion and the mental level. Hermann Hesse
describes this process in his boolt Damien:
The bird breaks out oi the egg. ‘The egg is the world. To be born
one must crush a world i||to dust. The bird flies to Cod. The Cod
is i'l|.l1raJtas.
The pure white Venus belongs to hletaach, and the black Venus
corresponds to llfarah Zaraq. The Blatlt Venus is called the Phrtttr
Itfsginiae and is the goddess of perversions. Her love is sterile
I113
on the mundane earth level but is liertile inside the magician and
on higher levels. Through her, the magician cart be bo1'n into
the higher worlds. The magician is born as his own child and
becomes one with his higher sell or Deetnett The Vettnr .t'iZegit£tnn
is the mother oithis Daemon. Demonic olilispring are created by
a sexual unity between earth and spirit beings. The Nephilim of
the Bible, the bastards, were born from the meeting between
the sons of heaven and the daughters of earth. The magician‘s
higher sell'or Daemon belongs to the nertt level.
Tuaetaron
The sixth Qliphotic level (or the iilth counting from levels of
initiation} is called Thagirion, which means dispute orjuridica]
process. This can be interpreted in several ways, sometimes as
the religious juridical process in which Satan is the prosecutor
on C‘-odis behalf; or as the place where the judgement oi‘ Cod
and His administration olljustice are located. Apart From nu-
merous mythological interpretations. the name oi the Qliphotlt
denote their antinomian nature that works against the laws of
the bright side. All Qlipboth hear pejorative names since they
act as antitheses to the present order. Since the Sephiroth oi
the light idealiae unity, its shadow side is associated with disu-
nity. This also eapiaitrs the signification oi"disputc’ in the name
Thagirion.
Thagirion is the central Ulipha on the HtrJti:rtt Hn—Hiaett, the
Qliphotic outer tree. This Qlipha is the shadow side oFTiphareth
on the Sephiroth. Both spheres correspond to the child or the
offspring, and Tiphareth is associated with Christ and Messianic
characters while Thagirion is associated with the Anti-Christ and
the Beast E55. The Former characters preach salvation through
them (Jesus explains in the Bible that he is the only way to salva-
I-it
lion). something that is questioned by the latter who titnl5'_l“15izE5
II1an’s possibility to save himself. Tiphareth and Tiladmfln 3"“
both associated with different human characte-I‘5 Wllfl Channel
the force From this level, such as Bodhisattvas. secret masters
or prophets. Since this level is the central sphere 1'-3" ill‘? "'E‘5~
people who are on this level are able to mediate between the
worlds above and the worlds below. Strong peffiilflfll‘-W-‘#5 *3-'1“
be associated with either oF the two levels depfilldlllh ‘"1 ‘he
preference of the general public: to a Muslim then. Mllhflmmfid
is a Tiphareth character {of course Muslims flfl ll"-iii EE1'1E1_'a1lF
use this symbolism), while he is viewed by SHIRE lgllrifiilii-"5
as the anti-Christ, and thus as a ‘Thagirion ellflfili-‘l3'Ei'-_ I" ill‘?
early stages oi" his earreer. Hitler was viewed as something ‘ii H
messiah who would save Germany. At that stage, he assumed
a Tipharedi role. But. after the war he was viewed as the Belle!
personified, and is now one of the most popular‘ lll"11'1I'i='l'=1'1Ei”="- ['5'
portray as the tlmti-Cht'ist. Nero, Genghis lfllan, Attila and mani’
other powerful men have been called the iltnti-Cht'ist and were
characters on which people projected the shadow. Philosophers
and mystics like Nietzsche Crowley and Gurcljieii have, on more
valid grounds, been connected with Thagirierl 15"‘-'33 the? llillilii
preached that man can save himself. and they it-'=‘-Vt? elm "555 3
Thagrion-related symbolic language. an individual can chan-
nel Thagirion and be a mouthpiece for the lore HF illll’ ihaduw
side:
For all adepts, this level means illumination. Both Tiphareth
and Thagirion belong to the solar sphere, or U15 menial lE‘“3l~
and here the magician comes into contact with his or her high”
self {or lower sell" depending on how one is l1fil<ll1'1E§ dill milP:l*
The magician encounters his Daemon who, on the bright side.
takes the shape of the Holy Guardian Angel, it term i115]?-'l"?(l bi’
the ‘holy magic‘ of ahranielin. On the dark side, the lies‘-mfi"
takes the shape of the Beast or Totem animal. The blight side
:25
is characterised by an intellectual illuminatien, while the dark
side leads te an instinctive illuminatien in which ferce, visien
and actien are united. On the bright side, ene reaches an intel-
lectual distance te tlte here and new, while the darlt side leads
te a cemplete presence in the here and new.
Uri seme levels ef the initiatery path the dark and the bright
side are uititetl and, en the selar level. the magician can experi-
ence the unity between the Hely Guardian Angel and the Beast.
The magician"s Daetnen unites beth the light and the darkness
within, like die Gnestic ged iltbraxas, whe is asseciated with
this level.
In alchemy, ene has reached the state efthe yellew diamend
en this level. called Gitrinitas. ‘The selar sphere alse cerrespends
te tepaa and geld in alchemy {Ketl1er-'l"haumiel is represented
by geld in a higher red ferin). Many adepts experience streug
ieeiings ef lest when reaching the sun sphere. Here they heceme
ene with the geals and ideals they have strivetl fer. The adept
experiences a cempletieri within his whele being er the Self, as
it is eften called in psychelegical terminelegy. This is Heaven
fer die religieus (er Hell fer these whe weuld rather ge there),
the Beddhi level er Sateri in eastern mysticism. Fer blaclt magi-
cians, the ascent te this level leads te a feeling ef tetal pewer.
but net in the naive and illusery ferm that can he experienced
new and again en the previeus levels. Fer the white magician, a
feeling ef tetal henevelence arises. Beth ef these states are tee
self-sufl-icient and have beceine a trap tbr ntimereus spiritual
wanderers. The sun level and the mental level are enly half way
en the initiatery path. This sphere can, in simple terminelegy.
be designated a level en which the adept experiences ‘every-
thing el' himself" in its full capacity and experiences his whele
being with the destructive and creative sides in balance. Hut,
heyend this leve.l the higher levels begin; the star sphere, er
the transcendental sphere, which ceuld be called a level where
iafi
flu; adept becemes ‘mere than himself° is the level te which the
ilssiclueus magician stl‘i‘Fee-
Tiphareth cerrespends te the stiu in its bright fertn, while
"I1-iagii-inn cerrespends te the Blacl-L Sun. The Black Bun rep-
resents the sun in its inner ferrn, where it shines inside man
and [;p|,r.E1' the hidden, Qliphetic werlds. The cemmen sun is
_|;1-1,9 |:||_][_E[' sun that shines ever eur mundane werld. The Black
hue cerrespentis te the ged Set in Egyptian mythelegy, while
the mundane sun cerrespends te his twin-. l"lel'l-15- I11 l""1'd1‘3
inythelegy, Balder is eccasienally asseciated with the cemmen
sun, while the Black Sun cerrespends te either Lelte er Haider‘s
blind brether, Hiider. Une can find aspects ef Hbder that sug-
gest that he is a ferrn ef Odin, and -Odin is alse asseciated with
the Black Sun. Thagirien is the sun ef the shatlew side, which
can be interpreted as the sun in the underwerld, which in myth
is persenified by Baldcr in l—Iel, Ea in amenti er by ether selaf
geds in the kingdem ef death.
The sun is the symhel ef the cemplete self, er the Ecif, which
can reach eenscieusness and illuminatien enly In the efldeft
werld. Befere itian has cenirented his ewn death and tiayllef
aspects, he lives screened eff frem majer parts ef luiuselt. By
facing enels death and by entering the Cl==‘lJ'll Pall‘! eirlfl me" 1'Each
illuminatien and abselute knewledge abeut himself. This is il-
lustrated by the Egyptian ged Khepera whe einbedies the prin-
tiplg qf @3151;-ence and beceming. Khepera carries the sun dewn
te the underwerld where he is rebern as his ewn elT5P"l‘E- The
mm that he -garries represents his Sell, and enly in die tinder-
werld can the ged create himself. Ln an ancient Egyptian text.
[(1-iepera says: '1 am Khepera, the ene whe has created himself‘.
The Black Sun. er the Thagirien principle, is net merely the
sun in the underwerld, but a ferce that has a mere indepentl-
eut relatien te the Self. The Blaclt Sun is a principle that sblflea
en the Selfduring its jtiurney iitte lhe uncenscieus. The Hlaclt
12.?
Sun is the inner er central sun that generates illuminatien and
divine ferce in iuan. We can alse find descriptiens ef an enter
Black Sun. In that case, we are discussing legends abeut a werld
inside the earth: a werld that is illuminated by its ewn sun,
called ‘the Blaclt Sun‘. These legends were recreated by the
eseteric writer Sir Buiwer Lytten in his ‘Jril steries, which depict
a peeple whe are living inside the earth and are iti pessessien
ef a fierce called Vril. iliiietlier speculatien regarding an euter
Blaclt Sun claims diat there is a Blacl-t Sun in the middle ef the
universe, er alternatively in the center ef eur Mill-ty Way galaxy.
which radiates threugh the universe with a light that, te man, is
perceived as an empty darl-tness. lt is said in generate the dari-t
matter that fills the universe.
The Blaclt Sun is the geiierater behind the ferces that in
eccult texts are called ‘llril, Ud. the Werld Kundelini er the.
Dragen ferce. Thagirien and the Black Sun can be described as
the principles that channel these Ferces ef chaes frem eutsitle
the universe. which flew in te this universe beth as lile-giv-
ing and death-bringing threes. Thagirien cerrespends te the
Beast efthe Beelt ef Reveiatien. This lbrce can be feutid in eld
Nerse mythelegy as die Feririx welii and Thagirien is ruled by
the demen Belpheger in the Geetic Qabalah. The herned ged
in his many shapes is a persenilicatien ef die selar energy that
beams frem Thagirien. The sun demen Seradi eriginates frem
Thagirien and has the same numerical value as the Beast ef the
hpecalypse. which is E55. The number fififi is the number ef the
Black Sun and carries the ltey te the liermula Sheitiliamferash
fled The Ilember ','-'5-‘I-. which beth cerrespend te the secret name
ef [led and the seventy-twe demens in Gtietit: magic.
tad
C-etitctaaii
Gelachab is die mest brutal cl" the Qlipheric pewers. The name
ei‘ this Qlipha is significantly revealing iegardirig the nattire
ef this sphere: ‘arsenists‘, ‘the llaming enes‘, ‘the velcane‘ er
‘these whe burn with fire‘. hccerding te certain theeries, this is
the Qlipha ef the Qlipheth and the rellectien el‘ Ceburah, the
Sephirah frem which the Qlipheth was herii. Gehurah is the
iinp-erative and punitive ferce that in myths is cempared te the
fires ef Hell. Cebiirah is the wrath ef {led that inspires fear in
the piees. lt is the punishing aspect ef [led and ef die Tree ei‘
Life. Seine claim that the Qliplietli are a punishment frem Ged.
The Qlipheth are the chaes and the liauntings that Ged sends
te the disebedient man. As disclesed abnve. many Qabalists
claim that the wrath ef [led created a craclt hi Creatieri. and the
wrath that leaked thus caused the Qliphedi. The mest cemmen
theery regarding Ceburah and C-elachab is that the Tree ef Life
censists ef a balance between the mercy ef Ged (the Sephirah
Chesed, alse called Cedulah) and His severity [Gebui'ah). The
shadew sides ef these Sephireth centain these ftinctiens in an
unbalanced ferm. The unbalanced anti-pele ef Chesed dien
cerrespends te a lacl-r. ef restraint. and the darl-t side effiebnrah
cerrespends te mcrcilessness.
Celachab belengs te die mental plane and is ene ef the twe
peles direugh which Thagirien eperates. Thagirien represents
the Selfand dark illuminatien. Thagirien is the tetal persenaliry,
er Self, that eperates in existence threugh a ctimplete ce-ep-
eratien between ferce, visien and actien. The twe peles ef the
mental plane are lust and sulfering. The lust facter belengs te
Chesed, E-l]lTEl"ll‘tE te C-eburali. They are arranged in a special
structure and adept certain principles. such as G-ed‘s mercy and
severity. The Sephiroth eperate within ati erdered cesmes that
is illustrated by the Tree ei‘ Life. The Qiiphetic ceunterparts ef
Iflg
lust and suliering de net exist within these sti't_ictures, but ep-
erate in chaes. Here they are generally exchangeable, and lust
passes inte sulTering and suH'ering becemes lust. We can here
Find a ferm ef sade-masechistic cemplex in these twe Qlipheth
in which they simultaneeesly represent lust and suffering, atu'ac-
tien and rcpulsien, sex and death. These twe Qlipheth are rtiled
by demen rttlers that are eften asseciated, namely Iistareth and
ilismedeus; die twe mest central demens ef the eriginal black
mass. iltsmedeus rules Gelachab. asmedeus, the tliirty-secend
Geetie demen, appears in nuinereus grinieires and in apecry-
phal literature. He is trailed ‘Samuel the Black‘ and is the sen ef,
er ati aspect ef, Samuel.
Giilachah and asmedeus represent vielent fire, |'evelutitin
and rebellien. This Qlipha cerrespends in Mars, the planet ef
war. asmedeus breaks marital bends and inspires preniiscuity.
The magician whe reaches this Qlipha learns hew te centeel
and invert experiences cf lust and snilering in a way that breaks
the Sephiretic strncttn'es. Gelachah is asseciated with extremely
vielent and dangereus ferces, and die mest brutal curse rituals
ceme frem this sphere. adepts whe are werl-ting with Gelachab
can use certain lire ceremenies: walking en er eating burning
eeals, er special sade~masecl1istic rites te centact the ferces ef
the Qlipha.
Gitiflatisuiietan
Clia‘agsheblah is the highest Qlipha el' these that are belew the
supernal triad. Glia‘agslieblah is the ferce that rules all Qliphetie
spheres belew the abyss. The highest iriatl cerrespends te ideas
and divine censcieusncss. The seven levels belew cei'rcspend te
different degrees ef cencretiaatien ef ideas. Beth Gha"agsheblah
and its bright ceunterpart are asseciated with the Demiurge,
ige
the creater diat shapes the werld. The seven werlds belew the
‘highest triad can be cemparcd te the seven days during which
Grid created the werld, accerding te the Bible. The act ef Crea-
tinn arises as an itnpulse in Cheltmah receiving a negative ferm
in Binah. Binah grants the space ibr semething te be created,
similar te melting a metal inte a meuld. Chesed is the principle
that fills the fertn and thus creates a pesitive existence. Thus
Ghesed makes the impulse frem Chekniah cenc.rete and acts as
C-lleltmali, but en a ceiicrete level. in the highest triad, all prin-
ciples are merely petentials and net yet actuaiiaed ideas. [July
en the seven lewer levels is the werld actualiaetl.
When the adept eneeunters C-ha‘agshebIah, the preparatien
fut‘ leaving the ceiicrete levels and jeurneying inte the abselute
cere ef the titiiverse that is ft:-und in the highest triad is initiated.
G-ha‘agslielJIah represents the ferces that finally test die adept
befere the jeurney tlnetigh the ill]:-yss is begun. Clii-i"agshel‘Jlah
tltidresses the adept cempletely befere the Abyss and the high-
est Qliphetic triad. Ln the Sumerian tale ef the descent ef die
gnddess lnanna inte die underwerld, she passes seven gates
befere she stands befere the threne ef her sister, the geddess
ef death. Ereshltigal. at every gate she is ferced te remeve ene
piece efclething until she is tetally naked. The pieces ef cletl‘|-
ing cerrespend te seven cf the attributes ef life that she must
leave behind te stand eye te eye with death. The seven Qiiphedi
belew the abyss represent the seven gates ef the underwerld.
Gamaliel remevcs the attributes ef Tesed, and Samael these
ef Hed and se en, until the magician stands cempletely tia-
lted befere the Abyss. The Qliphetic ferces destrey the pieces
el‘ clethliig, the attributes, the iilusiens that are ebstacles fer
eiicetinterhig the eutmest darltness and the eutmest wisdem.
Cha"agshehlah reineves the last piece cf cletliing and guides
the adept tewards the Abyss and the iiuiermest demains ef the
underwerld.
I31
C-ha’agshehlah represents a higher level of erotic mysticism.
Un this level, lust and suffering are uanscended and pass ever
into each other in an ecstatic energy that lies beyond the polar-
ity between attraction and repulsion. The adept goes beyond
any ditference herween lust and suffering. The energy of death,
Thanatea is transformed into the energy of life. Eros, and the
emptiness oi" the Abyss is lilled with the energy that enables a
metaphysical rebirth in the midst of death.
The demon Astaroth rttles "C-ha’agsheblah. litstarcth is also
called ashtaroth. or Astarte. and was originally a Semitic god-
dess of fertility and war. equivalent to Ishtar among the Baby-
lonians and Inanna of the Sumerians. In Goetic tests, Ftstaroth
is called the unpure Venus of the Syrians with Female breasts.
but he has the head oi’ an ass or mt. In the floeritt, atstaroth is
the twenty-ninth deln-cut and is in possession of tremendous
wisdom. llstarntlt catt inionn about the past, the present and
the Ftttu re and can reveal all secrets. Astaroth was one of the
Foremost of the Fallen angels who were thrown into the abyss
and lltstaroth catt tell the adept ahc-tit the Fall oi‘ the lieltgels. and
the reason behind his own Fall.
Tttti nsrss
Herweeri the highest divine level and the lnwer there is an Abyss.
Un the side ni' light this can he liltened to an enormous slope
that leads down te the darlt side. Un the dark side the abyss
does not eitist in the same manner. The adept of the light who
fails to reach the highest divine triad falls dc-wn into the abyss
and might become a victim of the Forces ot' chaos that dwell
there. From the perspective of the dark side, however. the Abyss
can he likened to a river that separates the darkest center of the
underworld from the surrounding parts.
13-J.
ln the Qahaiah, the Abyss is called Jl-fttsnli Mrtttefitl In the
abyss and its dark river all Failed adepts lie, drowned. By passing
the Abyss, the tnagicia.n's nld, limited Form dies. All attributes
that have determined the life and Will of the adept have been
left behind. The adept is transmuted in the abyss. The Forces
ttF darkness polish away all limitations that hinder the settl ei'
the magician to become divine. after the Abyss. the seul he-
eorues like a black diamond that carries all colors of life and
the spectre within.
The Abyss cerrespends physically to the throat and necit
and the part ei the hack where the spine passes into the brain.
Here we can find the ‘vlishudtli chaltra. which is compared to a
blue lotus with sittteen petals. Beings and entities like ahbadon
(‘the Angel of the Abyss’) and Charon:-at:-n dwell in the Abyss.
They consume the body parts of the eld., litnited Self that the
magician leaves in the Abyss to die.
$aTsntEL
Satariel is the first Qlipha after the river of the abyss. The adept
enters into Satariel reborn and baptised in the black water of the
abyss. Eatariel is the dark side of Binah. and these worlds are
strongly related since Binah is already in itselfa darlt Forte that
acts as a rent of the left side on the Tree of Life. The diflierence
is that Satariel is not part of the bright order oFthe Tree of Life,
hut part of the Sirra Alire and the other side. Both Bintdt and
Satariel correspond to the darlt and mysteries. They represent
the principles that carry all answers within but lie hidden in
tttter darkness. Satariel is the one who keeps secret and hides
something. The darkness that is created in Binah acts as a nega-
tive ierm in which Creation receives its shape. Binah and Satariel
represent time and destiny and are associated with goddesses
133
of fate. like the Greek lvloires and the Nordic Norris. The three
litioires are Clothe, Lachesis and Atropos. and their task is to
spin twine and cut lhe life thread of each and every man. Clothe
holds the distaif and rules birth. Lachesis rules what takes place
dttring life, and atropos, who wears a black veil, cuts the thread
that determines death. ln the same way, the three blorns Urd,
ltlerdandi and Sknld correspond to birth and the past, life and
the present. and, finally, death and the future. Lilith has her
original abode in Satariel hut, similar to the goddesses of fate.
acts on the lower astral levels where she weaves the threads of
destiny like a spider. Binah and Satariel correspond to the gods
of time, Ghronos and Saturn, who are the ones who esecute the
rhythm of destiny by the movements of the moon on the lower
levels. T‘he terrifying lndian goddess Kali rules time, and she,
too. corresponds to Binah and Satariel.
Whett the adept reaches Satariel a linal step into the divine
level is taken. For the adept of the dark path. Satariel is where
the individual enters into the center of the underworld to meet
its ruler. The adept will meet Ereshkigal, l-lel. Hades, Lucifer,
Satan or any of the other characters that are associated with
the innermost parts of the underworld. ht lirst. after having
entered into Satariel, the adept gropes around in utter darkness.
it common experience that characterizes Satariel is the feeling
of wandering through long, pitch black labyrinths. The demons
of Satariel are associated with absurdities, delirittnt, confusion
and mysteries. Lueifuge rttles here and should not be mixed
up with Lucifer. Lncifuge escapes the light, while Lucifer is the
bringer of light. Lucifuge leads the adept through the dark laby-
rindis of Satariel towards the last levels of the Qliphoth. ln the
darkness of Satariel one can experience the breath of the great
dragon, Tehotn. In the tunnels, one can hear echoes of strange
sounds from the planes beyond the limits of the universe. at
the darkest point, the darkness flares up and becomes light. The
T34
adept experiences how the all-seeing eye of the great dragon is
opened. at this stage the adept attains clear sight and the third
eye begins to open. This eye is called the eye of Lucifer, Ehiva
or Udin. ln the old Greek Typhonian mysteries, this experience
was called llralton, which means ‘to see‘.
Coaster.
Ghagiel is the last Qlipha before Thaumiel and is the active
force of the dark side. tlhagiel is associated with phallic gods
and beings like the Devil in his most masculine sexual form, or
the antique god Priapos with his giant red pballns. Ghagel cor-
responds to Shiva in his most phallic shape when the power of
his lingam, or phallus, causes the third eye to open so that the
universe is destroyed and recreated in one and the same mo-
ment. lffiatatiel is the throne of the dark goddess, then Ghagiel
is the throne of the dark god. Eeelzebub, who is referred to as
the prince of the demons, rules Ghagiel. His name is generally
interpreted as ‘the lord of flies’. but archaeologeal findings tell
ns that li-eelaehub was originally a f'hoertician god called Bee-
lsehel, which means ‘lord of lords’.
Wltett reaching Ghagiel one becomes a magician in the deep-
est sense. Magic is the art of will, and this is the center of will.
This is an active level that is represented by die wand of the
magician. The wand is a copy of the world ams around which
the universe rotates. The male sky god, which cart be found in
most religions. corresponds to this axis, and he is the one who
creates and upholds the world and its order. The world tutis is
the phallus of the god. Chagiel, ruled by Beelxebub, represents
the forces of the apocalypse that cause die wand to break and
fall apart. The lord of flies feasts on the old world, like flies con-
suming a corpse. From the ashes of the old world, the magician
[35
recreates the universe by raising his wand and lets it become
the werld axis around which a new universe rotates.
Tnsurttet.
The goal of die Left Hand Path, according to the Qliphotic-
alchemical padi, is to reach the outermost dark sphere. Thaum-
iel. The Thaumiel Qlipha signifies ‘the twin‘ or ‘the twin god‘
and is represented by the two devil princes, Satan and Moloch.
They correspond to die utmost polarity and duality inherent in
one principle. Like a Janus face, [l'lE two devil princes gaze in
two opposite directions. Une gases outwards on diat which has
been, the creation that the magician has revolted against and is
now etnancipating himself from. The other is gating in towards
the future and die worlds that Ll‘1E magician—now as a god—is
able to create. Satan is the ‘opponent’, or the rebel, against
Creation and those structures that bind together existence and
limit the magician. llrlolordt means ‘lti.ng‘, or ‘lord’, and is the
one who creates and rttles new worlds. These two principles of
‘lord‘ and ‘rebel‘ are united at Thaumiel. They are at each end of
the black hole that opens when the magician reaches Thaumiel.
Satan destroys universe ti, in which the ntagician is a creation,
and Ivloloch opens universe lil, in which the magician is a creator.
These mysteries are considered so revolutionary and difficult to
understand that one deals with them exclusively during higher
degrees of initiation.
'I'haumiel‘s division is the reason why the number of the
Qliphoth is 1r, and its formula is JUL = .rl'rr‘.-stmrtr Alter; ‘The Black
Diamond‘. Numerologieally, the numbers |—|o or to-I, repre-
sent die unity between mart and god, the end and the begin-
ning. The serpent biting its own tail symbolizes this. When the
magician progresses according to die Qabalistic levels Kether.
135
the highest principle. is reached at the final stage. At Kether the
to and r have been united and die circle has been closed; the
adept of the light has reached his goal and become one with
God. The dark adept also reaches this level, but has the choice
"at this stage to take one more crucial step. Through Thaumiel
anodter, eleventh, level is opened: a black hole that becomes
a gate to another universe. The dark adept frees himself com-
pletely from Cod and the old Creation and becomes a creator.
Instead of becoming one with Cod, the magician becomes a god
himself dirough the eleventh level This is die final goal and l.'i'lE
essence of the Left I-land Path.
The western Left Hand Path and the eastern lndian Left
Hand Path, the ilamachara, strive towards the same goal. The
common yoga ofthe Right Hand Path sttives—ust like the light
western mysticism —to reach ttnity and melt together with God
or the divine. The flight Hand Path in Tantra also has this goal.
Julius Evola in The litgn effivteet‘ ettplains the difference be-
tween the llight Hand Path and the Left Hand Path:
There is a significant dilference between the two Tanuic path s, that
of the right ltand and that of the left hand {whieh both are under
5l1iva‘s aegis J. Ln the former. the adept always experiences ‘someone
abnve ltitn‘, even at the highest level of realittatir.-at. ln the latter. ‘he
becomes the ultimate Sovereign‘ (chaltravartlu = worldruler].
The Left Hand Path takes a further decisive step than the Right
Hand Path. lt represents the mysticism around the number rt
and the at formula. The flight Hand Path leads to unity with
God, while the Left takes one step beyond God. The flight
Hand Path leads to a conclusive and linaL eternal goal, while
the goal of the Left Hand Path is to arrive at a new beginning.
‘The two roads have been compared to the two ways that one
can follow a river. The Eight Hand Path follows the river into
I3?
the sea. while the Left Hand Path goes against the llow baclt
to the spring. The LeFt Hand Path goes backwards and against
the stream. Wlten the magician reaches the spring he has the
possibility to alter the direction of the river and create a new
river 'tFhe wishes to. titnother important aspect of the Left Hand
Path, in both the west and the east, is the importance of the
darlt goddess; Lilith and Kali are the black mothers, and their
womh is the at:tt1al source towards which the dark magician
strives in order to he rebortt as his own child attd his own
creator. The difference between the goals on the Right Hand
Path and the Left Hand Path are the same in both the east and
the west. In the west. the highest sphere of light is Kether.
‘the Crown’. and here one reaches unity with God. in the cash
the highest level of light is the crown Cltal-ira-. Sahasrarat at
this stage the adept readies Satnadhi, which means ‘unity with
God“ and is a unity with the divine. This state numenologieally
corresponds tn to. This stage is symbolized by the diamond:
the purest and hardest form of carbon, the Foundation of all
life. 1n his book err. Aieister Crowley writes. regarding Kether
and the nnniher I. ‘The diamond is white brilliance: it is pure
carbon, the Foundation oi' ail living structure‘. The adept of the
Lelit Hand Path also experiences this level. but has, through his
magical work, the possibility to take another step {t beyond
to. i. e. ti, which corresponds to a conscious step in through
the gate o, that is 1 beyond I}. This step is the secret behind
the division oi‘T'haumie| and die two twin devils, Satan and
l‘rlc-loch. The step beyottd Kether and the Sahasrara is symbol-
iaed by the black diamond (Adames Arer). Crowley describes
tl1e black diantond in Fr? when reflecting on the nttniber o: Ti‘
tlr .itttttI.tt't5.*fe_yet ret1tm'rt.r tgstt tutti’ structure in tt.re§i" The
blaclt dia-
mond represents the ultimate Freedom of the Left Hand Path by
olfering one further step than the Right Hand Path. Julius Evola
describes how this thought ettists in the Tanuic Left Hand Path:
tgd
The creative and productive asP‘i“l Dr Lllti Pmimli‘ l“PP"~'55 ls iitinlficd
by the-_, right hand hy the color white. anrl by die two godesses UIJIH
and {_';aut-i tin whont Shaltti appears as Praltashanrtilta. ‘she who is
light and manifestation’)-T116 tlleentl aspect. that oi conversion and
|,"e_~1_t_tt']1 (mtitus. reditus]. is signified by the leit hand. by the color
blag]; and hy the dark. desuucrive godesses Durga and E.alt.ThI15
5.3m]-ding tn the irlahaltala-Tantra. when the ieit and the right hands
are in eqttilihrium we e:-tperienee samsara. but when the left hand
prevails. we lind iibet-atiort.
When the adept of die Left Hand Pad1 takes the step beyond
Sahasrara, he reaches a state beyond Samadbi. which it EH11?-‘Ii
Kaivalya. The lndian adepts of the light strive towards Sama-
dhi, but the dark adepts seek Kaivalya. Kaivalya is a state cor-
responding to the black diamond that the magician reatlllefi Ht
Thaumiel. Here the adept reaches a state of absolute individu-
ality and divinity. instead of becoming one with God. bet? lllfi
adept hnnomes -God. This is a state of total trance and absolute
presenoe within oneselh “Hie adept has the universe and all tlle
pntential within and from this can create a new nmverse. To
reach this stage die darlt adept needs to open a Form oi black
chaltra beyond die Sahasrara. It is called Sunyav or. Shunya,
and corresponds to Thaumiel and the hlaclt hole. This level It
described in Agiiortt H.‘ Kit:-ta'et't'sti hy iiohert Svoboda:
in the Shunya state all names and lhrtns become extinct. and Bil
von are aw are of is your nwn individuaiityr. ttlllt‘-I“-*-'i5¢ '3'I"llr' Th“
""'3"l'5l
remains. Everything itt the universe is contained in the Shunya
state. in uumanifested Form; you can no longer perflehtfl lT- =l'\1thP'-15h
people call the Shtmya state the ‘Void. it is not empty, it is F1111,
The possibility of opening the hlacit ehaitra arises after the magi-
cian has accomplished a complete awakening oi l.l1'E Apia clwkrfl
I39
and the third eye. The ajna chal.-ira is a lower form of Sonya
within the body. Sunya is the third eye (the eye of Lucifer or
Ehiva) in a higher form, reserved for the tnost advanced adepts
on die Left Hand Path. With the activation of the Itjna chaltra,
the adept faces a final decision: to become one widi God in the
Sahasrara and thus be disintegrated, or to attempt the great
and very difficult step through Sunya to become a god. Nei-
ther Eiahasrara nor Sunya are actually chaltras in die general
meaning of the word. Man has six main clialtras, from the base
chaltra to the ftjna chaltra in the head. The diree lower chaltras
are dominant in persons who are focused on eardtly matters
and their base instincts. In spiritual persons the diree higher
chai-tras are the dominant ones. adepts of the Right Hand Path
are predominantly trying to raise dieir energies from the lower
levels to the higher in a process that leads to enlightenment at
the hjna chaltra, where die adept realizes the illusory nature of
the Self and the urtiverse. The final goal of the Right 1-land Path
is to take the great step out to Sahasrara, to peach Santadhi and
an extinction of die deli: The adept of the Left Hand Path can
talte a step baclt into himself at the Ajna chaltra and find three
hidden chal-ti-as that are concealed inside the head. The three
secret chaltras are Golata. Lalata and Lalana. Tliey can only be
experienced when the ltundalini is completely awaltcned and
has made the Pijiia chaltra flame with force. Uiily when the ajna
chal-ira bu rns with the Kundalini force can the adept liiid the
three secret and hidden chakras in the back of his head. Accord-
ing to the ‘Jatiiacl-tars, these three chaltras can only be opened
tlirough the blessing of Kali. The secret chaltras can maite the
adept a god while in his own body.
Thus, there are 3 x 3 chaltras, three of which are secret and
are only opened by very advanced adepts on the Left Hand Path.
The next step is to reach the Sahasrara chaltra. but dirough the
awaltening of the hina chaltra and the secret ehaltras the adept
i.-to
can talte a step beyond the Sahasrara and the tenth level, in
|;l-ninngh Sunya to an eleventh leveL to create new worlds be-
yond Sunya. fin the other side of the blaclt hole the adept will
also lind the infinite light diat has previously been experienced
as darltness. ltistead of Godls unity, the dark path offers a dy-
namic duality as Ll1E highest principle. Unity is equivalent with
extinction. while the outermost duality gives life and energy.
"When the magician reaches Thautnieh he H114‘-l5 hi"15'E‘-lf at
the absolute core. Thaumiel is the eye of the Dragon and the
throne of Lucifer. The magician can stay here forever, but can
also make the ultiniate choice. All religious, philosophical and
metaphysical goals can be reached from diis levei. The magi-
cian can enter hiirvana. become one with the darkness or the
womb of Kali, but it is also possible tor the magician to invert
Thaumiel and become one with God and the bright side. The
magician can re-enter die lower levels or take the final step out
of this universe.
1if|.T
QLIPHDTIU Iarvocxrions
%
The tour Qliphotic invocations that will be presented here are
directed to the four Qliphoth that are below Thagirion: Lilith.
Gatnaliel, Samael and ilfarab Zaraq. The Qliphoth above Thagir-
ion are too abstract for the magician to be able to work widi
without experienced guidance. The invocations are directed
to the demon rulers of the different Qliphoth. The hlaamah
invocation opens up a crack in the material plane mid enables
commuttication and contact with the other side. The work with
this Qlipha can also generate success in material matters. The
Lilith invocation gives rise to dreams, visions and astral jour-
neys. Lilith roles Gamaliel, which is die ahode of the Succubus,
the Incubus and other sexual asn"al entities. The hdramclech
invocation takes the magician to areas of his intellectual genius
and the outer limits of reason. The Baal invocation can awaken
erotic passions and the forces of a wat'rior.
Qliphotic ceremonies should be conducted in desolate places
that awaken l'l'lE sublime feeling that arises when the beautiful
and the terrifying are combined. Deserts, moors, motmtains,
deserted beaches and forests are suitable areas. The magician
could also conduct the ceremonies on burial grounds, in old
abandoned houses or in ruins. Uf course, a dark magical temple
is a superb location for Qliphotic ceremonies.
An eleven-pointed star is drawn on the floor and placed
on the altar. The magician lights eleven black cattdles and the
ii-ta
Qlipliotic incense. First, directing the magical dagger lewerd
the four cardinal directions purifies the site. Then follows an in-
troductory meditation. The thoughts should be concentrated in
the lower and back part of the brain, ‘the reptile brain‘. after the
meditation follows the reading of the invocation. The ritual can
be further enhanced when combined with the opening of the
seven gates. After the toast to the demon rulers of the cardinal
directions in the middle of the ceremony, the cheeee iflveeellf-'11
is read.
The Qliphotic incense:
Thorn apple tfliiture rnumontant,1
Heribane (hgiortgrumer tt'1g'er‘,l
Thistle oil f[.1-:trtt'ttt.rrti.tr rincrertutl
Wormwood (Arteraistu ttt5.ttittrJii'tttii,l
Mugwort {I/irrernilrie ttuiigerit‘)
lvlonkshood (Ace:-it'tum nepeiiv-ti‘
The parts of the incense are mixed equally. lfnot all ingredients
i;-an he fotind, one or a few can be used instead.
A warning is required at this stage. Ulipbotic operations often
generate very strong and uncontrollable effects. The Qltphotb
has been called the ‘excrements of the universe‘ er‘ ‘frlllle "T1 Eh‘-'5‘
tree ofdeath'. lt is associated with abnormality and the foreee ef
chaos. Strong experiences of sex and death, lust and suffering
are common, as are other paradoxical extremes. Never work with
the Qliphoth ifyou are mentally or physically unbalanced-
"i3
T1-IE Uranttvc or THE Seven Cares
The magician draws a circle around himself on the ground and
stands in its center. Un the ground or on the altar is a wand, a
knife and a chalice. Details regarding these tools can be stud-
ied in the chapter about demon conjnrations according to the
Grnriarinat Vararn. The magician begins by turning to the east
and points his wand in this direction. T'he ritnal will proceed
clockwise to symbolically Follow the journey of the sun towards
the night in the north.
The magician declares: Iapan taa gala afa1'at.-:nt in Ida ean’; a;na' 1'
aany'to'a aria afantanr {Ifair in alta narna a)"Alrna_t,rinan.
The magician turns to the south and declares: Iapan aiagata af‘
naan in aia renal“, ana'i' aanjara aia afarnant t_:£fira in Lia nanta af
C’-:i1ap.
The magician turns to the west and declares: Iaylast aia gara of
attaniitpg and Itasgiara I/za element‘ afaiat-‘ar in bite naraa t_iy'f:'ar.ran.
The magician tttrns to the north and declares: Iapan triagata af
nr;gr‘itj. and Iaanjara aia afarnant -:_:-yI"aa:-"oi in aia nanta ty'Zt'ntt7nta_y.
The magician turns his gaze downwards and points his wand
to the ground and declares: I apan aia gara afaia ana'artaarfa' in
aia nanta a;"tlia fatterrltfani, analIaanjara tea afainant aftaapiintatra!
taatar; its raft anal its afaatl". aat'ar:- in .-t-is narna afLir'iai.
The magician tunns his gaae upwards and points his wand to the
sky and declares: Iapen aéa 5-are afriia aaa-can in aia nanta afaia
fatrar ‘F.-‘ii.-=s_. ana'1"aan_,;-'ara Mia atlamant‘ afaiaprirnanatfira. it.r
nalpftar
and in ran’ radar: in tea narna |.fLact)"‘ar and Sarnaatl
I-at
The magician holds the wand at the solar plettus and Focuses
on a central point. at which the above and the below meet
and from which the cardinal directions are based, and declares;
Japan aiagate ta taa artra! maria’in tfra naina tftaa Iattar Afgafi, and
1’ aanjnra t-‘ta atlaanant tftaa prinianaf air. in .??'JEI't?tIJ:|'y' and its
rariiaa
aa.:'ar.' in ate narna afC'?tit'a ants’ Sariatl.
The magician closes his eyes and awaits the arrival of the forces.
Thereafter the chalice is lifted. filled with wine or a magical
brew. and the Forces are greeted in the order they were called.
The magician holds die chalice in each direction and declares:
fgzraatyaa (ifarnan it narna) arid tgfarpaa a taart.
IF the magician is doing a Qliphotic invocation, now is the time
to read it. The ceremony is ended with a Farewell to the forces
and a closing of the gates by pointing the dagger in the seven
directions. bot in the opposite order. starting upwards and end-
ing with east. Before each direction the magician declares: {Fa in
paaaa (daiitanir naina) anal rantrn ta niaptlaaafiwn taviicapaa cansa
an.-:1’ appear again tasianattar-P1’ aatli apanpaa.
THE Naastan lnvoearttiht
Lnracn naaman ataa anaen atasttna ttosaitan
Naantaa, daz.g'Jitar afata aaart aftfariinaar, tamajaraifi-an: ale taa:-na
afaia nigtit. Ca:-na t'npaarflanting radar aria’ a;aan aar agar ra aaiat
it tEia"a'an. (Mnyaar nfgair ana’ tiring-'_)'Is:'tJi aria niaalatar aha fani: in
Ina aniinatan. fldagxyriar t5t’ao*l:_fl'aa.t aaar aia harden and may
taa tttrtapaarpataar arm’ aaaagr.
U HAAHH-H .lGJ'|tB I~I.fl:Fl'.'[]l'i!ll‘lllUl3
145
NJLAMAH HAG1Hi‘.ClN LILIITH
L-ItlI.l1.|'t.G NAALIAH AFLICITH DEHAM
D NAAHAH PACHID LABISI
In Hie spfanalar gfpata' .r.»iinsntering'pataea; ale .ty.1i:-"it tfftaa taarfa’ is
refleaeal Let arpaar tsmgs ale inirrar ana’aacanra united’miaitiyaar
aaaiitfanca. O Naainaal, fat r.-iapifiara afecirtencefaffapart antigtiaa
raarnfar ale a'arJEne:.n" taaryaa tiraeti
NAAMAH TURITEL MJLLEUTH GIRGDSIL
KIPDHI5 REACH MEHEELBEEI
Naarnaft, bani again aie prtinardza! and .-:'at‘ Ida tai.-:'a'ernarr
carna a.-litre. Hat are ate cdear rain.-:t' aha cm cfaanra earaaaffiam tier.
f!'firaug:5_;,rat.-: aia traapataer can_/?aa-‘J U‘ Naarnaii ataailtan aia
Dmg'an aha react tnpaar tat.‘-and ea niat‘ tea taarftfmay ea retiarn op
t't'.i' pataer:
Lat-meat naataan AMA anon *rnet.1
no naaiton no taco:-.s
TI-ts l.nt.t'rn lnvotnvttors
LEPACA ttttrn ntntcn ennui alttorn saatato sent.-to
tees, span year tzaarna, apan aia .ni'at’! affirtinarr ana’ cantafarta
flwra oia caaa aftfarilz alraanar. Ln"irli, Iatpaar afaaaflata fate aat-‘conic
Jana anal ea niefarca a'iraag'Ji waioi Ike Dragon arrlrer.
ortns tttrrn anna tavtt. Hansen
RIMDG ARICITFI LIHDGHI LILITH
tad
U‘ .ta'aa. taa taar.*§a' is ra.-faced’ inyear arntiraca andtaera tire rantaina
afar? agar can meet aosaaait ate niattata tfaaar craeI{;,r.
HLAMAH Il.I!t-[DE AHIUTI-I LIRDE-1]] LILITH
I-1'.-ftltri, pan are aerate; aie rcaptra anal Hie tfarninian. Cine at nia
tiaininian arta‘r1Ea_}‘iz§6't’n:ant rfaar airaarnr.
LEPAEA LILITH REACH JLRIUTH Nhthhllhll 5hMi'|tL{]- EGHED
EU DRAKUN HE! MEGILS
Tns Anaanetsen Invocation
Laeaea sanaat ssacttn anaanstseit ruraen oonoens
_Ma_;; r.-ta aiatdata gate gpan andrataaea ate inr'g1Ftg;peacac»E ta gamed
in‘ ratrtaata wings in prone’ Jiparalr .-in defiance tataarair alte goal‘-'r of
aria Elgar. May aria .r.-laetilr tftnferna apan and’ rafaaaa taaparlran ates
niaff as ate ant meat‘ t_:;,-"tee anga-is a.="'ree+'an-
sattaet |..n|ss.tr szacrottn ttanran anaatastsett aaantn
as tnnaite Atfransefeatli ea aiatpaat in panrpride, and in year in-
Jantig,-', raafifiee tafiarn tftaprtltan tgfreaean. Open aita tfaarr ta Jae
gardena afiraanigx amt’ o"aan'atl3; taftere wearias? nala. Titers tea real!
carry ttiafiiaoi Diamandas aar lantern an raepatar =:_:}"a'ar.|'Ena.r.r and
.n'iaa-fara.r. E1 A’-a'raane!ecJi,_yaar tneantlgr irpaar aalafaat, anal it fr aar
para ta ate taarfalr aftai1’t" a:na'pa-we.-'1 ii.’ is aarpaai: ta ale Dragon.
E-AM.||tJ:'IL EAHJLF AHUNAI JLDHAMELEEH
Hfifi-ll] DALE-P I"I.|l:-G11?! DALE]? SAMAEL
HI-F
U 1fa'rarnat'and, guide as taraugti Ilia gttliintrnoring t5t'aoit g-ates of
Sarnaefl -Sliata as nia may airaagsi Hie gates gfaeaagr anal faagater
sa aha are may dgér ari’ niase raarfris ana' at’! aiase camsqstians aha
tee area’ ta rinata as traai. I? Aaiaaiefecsi, saata as aia cruel, ana'.aiata
as {fie .t't'a.
EAHAF ADDNAI SAMAEL
I-Hi! IJHAKUH HO MEGA5
Tits East lnvoenrton
teases. rfisraa saaao nosait ssttato asaao
fig WE gfgég ggyjggn is staring ans anar ale a"aani tgfatepresant
amszatfanan arrtaas as an ant-an aftataifi-aedam The Jagger -:1-fete-3'
can" tftrazzga nia rttgth‘
..'B.Pt.|'|.L REFINUN
Riding an as sea ares Dragtm, we arefinesse esflefa Wis
raaen tfiraagri taa sates
Ltsaaea aaaaa aaaao ooaan aaat saiswto aartao
no naattots so MEG!-5
May ate szietltl afrmriinass apart ta refease ate raaan ty’a'tIn‘atagranaai,
sa teat‘ it rain:/I"_Jt,r aoer ate alasatflztta lands. Ma ate sliaalaltas no’
_y at and’
aia nag-sit qaen t'.tsy='aan ta ratlaasa ale artnitiitlatar |.y"ad" armies.
aaat ttoneaut alanaa asaao tttttott asst. atzon-ton
May ate tlfg1ltning- craot as st-in andstare Ilia arriaafafpaaaer: May
ale figaitaiiitg a’astra_y ale aridgas aatitinal as. May aie aianalar earn
in ale aiaair af'asa' anasnter as a signer’ g)"at‘cta:3;, rite aianrpn
icy’.-:‘»>‘te
.t'igJian'n_g and ate raaan. L
BAAL E-D M E Riltfi
$o'aarn.ing' in aia aasta-gr gfat1n'a:_-5;, ale raaan_fli'a.r at aia afaie
dragon. Fae aiaaaans are rarn tapieces and lategraces; are aha saafis
afalaritness nata apaning
.t’.u-nta aaaao tatttots
t.-.18
Tux Qtrrnortc Tenants
%
Twenty-two tunnels. dark counterparts of the twenty-two tun-
nels on the Sephiroth, pass between the ten Qliphotic we;-Ede,
The tunnels have been ltnown under dilTerent names, such as
Schichirion. which means ‘black’ or hlerlteshirortt which means
‘snal-re-liite'. The names of the tunnels dtat are used he-lt;;a,e are
those which have been most commonly used by contemporary
western darlt magicians and were published in 197? in tvgsersa
.:y"Ea’en, the Qabalistic classic by Keruteth Grant. The names on
the tumtels also denote those entities that rule the tunnels, in
the same way that Lilith and Samael are both wrjrldg 311.51 .5];-_
mons. The paths and the tunnels are thought to correspond to
Tarot cards anti Hebrew letters in various ways. Kenneth Grant
has based his correspondettces on the Tarot as developed by
hlelflter Ultowley. In this system, The Emperor corresponds to
the path that extends between liletxach {or the Qlipha Farah
Zaraq} and Yesod -ffiamaliel), while 'T'he Star extends between
Choltrnah (Ghagiel) and Tiphareth (Thagirion). The system that
l am presenting below is based on an older and more traditional
placement in which the two examples above are exchanged.
Thus, the cards and the paths follow a chronological pattern
around die tree with the first cards at the top and the lower
ones further down.
15o
Wxnneatne "rnaotrcn "rat: Tnxurtrxxxrn Tunttst
Tanner’ ea, tllatraaan Lt1’t'.ei and’ t"_'-'antat't'at'
This tunnel, or its Sephirothic equivalent, does not exist in the
original, perfect Tree of Life before the Fall. This is the path
down to the material level from the astral plane. fin the original,
perfetrt Tree of Life before the FalL neither l'vlalltuth- Lilith nor
the material plane existed. Instead. man lived in an astral Garden
of Eden which reprcsenterl Yesod. Only when Uaalh fell from
its original location was the material plane born.
[in the perfect tree. this path or tunnel linked Daarh and
Tiphareth. after man had eaten from the [rnits of knowledge,
[laath fell into the Abyss and llrlalltuth-l_.ilith came into exist»
ence. The Tarot key that corresponds to this path is The World
(The Universe). This card illustrates the birth of the material
pl:-;-tlle. The woman in the card is the fallen Sophie. or Sheltinah.
This is the cosmic force, Shaltti. that is manifested as lrlaya, the.
mother of illusions and dualities. Sol-ia-Sheltinah-Shaltti rep~
resents the ltnowledge that is Daatb, which is tnatlifested front
vision (Kether—Cltolttnalt-liiittah} to reality through force and
action. This path, or tunnel, represents the stage when an idea
is finally manifested on the material plane.
This path. or tunneL also represents birth, such as that when
the dtild is separated from the body of the mother. The planet
Saturn, which corresponds to Lhis leveL represents the principle
that cuts the navel string. In myths, this is the linal step in the
separation of mart from Cod after the. Fall. The descent front
the astral level of Ycsod to Malkttth represents the expulsion
from the Garden of Eden. lt is on this level that Eve becomes
fertile and gives birth to her child. Eve loses her astral virginity
on Yesod and becomes the fertile mother, Eve, on the material
level. The banished Eve who has become a modtcr belongs to
t5|
1 lltsr1=aoot.ts
T-iirtarntat'— Iinliagrtef
The Feat’ Arr
6|. lJ.tr,!tat|1:.l..
E-arattttl— 1'stltagret’
Hie empress liir
Lam strut 1- |
liarartt t"— Tlitsgrraan
The Lat ats ‘[:r€Ji"l'l'?'I.I
'1. llx axrcrtntr.
TTtaantiet’—.5i'atanlat".
Tile rlrfagtts. i'li'ert.rafp.
5. llssr r:rtttt~:|tt1'n
{I-ltgarlctl— Tiltagtrittn.
The Emperax .a‘.=-fer.
ii. Eluxaxctru
i'iararn*t’— t.’Iafaoialt
The fiiariar ~[itt.ttr'a:r.
3. {lx1n:tn=tt | as
TTtaantt'e.f— Thagirien.
Tile Prt'esters. Tile rlilaatt.
5. [intents
Gilagree - G-Ill't'1 "iztisiisass.
Tlia Heetpsstte llaarttr.
p. Tera rtrtrrrtt
IfitJtlatt'l‘aatl*—{I’-tlta ‘i-gstitctiTaft.
S.trer{gTt"i ['.-tornarirner ,,fttst‘t't‘e,1 . Leo.
tr: 't.tv|t'r|1 [1,iiit,1ttr;.ts1.¢ttt'
Z "1
re l_.xrt:t|tts|a.x I3. |"wlttL|turs'ol-‘as
1l'?mg;-';-_iesa_ _,||"t1,|;,r,!t't_'tt' Il';at!'aciia|lr—."iantaetl
.5'a-ettg-rely]. Ltillrtt. Tile .fTat'tg'rvTrlTatt. .l»Tis'rar.
t5. Eattsxtu-i.I».|.|M tli. ll:"anu'n|n
Tfiflgfglgpg-—{:flfl1fl'jr£E|l: I1llE1f1'g'.!.iI'II!iF.l"|!'*I.lTITIi-'IIit!'-l‘.3'Illl
(Tantperarttel. .5iagirran'as. Tlhr JJe'atl:’. 'E’ept‘1'-1‘er‘H-
1ii.T:-'.t.|r1.rru 19- ":'"|~"'1Ll"1
Aharaa Zara-y—{Iattta.ft'eE rfltraa .E.'taa.y—T.t't’f!=lt-
Tire Star‘. xi-yttat'r'tts'. The Fl’-TF1"?!- P13?*1‘-
ra.. T'~lntt~.|T1|-1|-
T.'riag*trt'an —.-4 bran I-L'trraa.
Denali. =’:i'ca:;at'a.
Jill.
u
ry. F'aHtvtx|'rxs
Santaetl-s:f'i:r'ati' ?-£I"t!I|j,-‘-
The Tea-"t-11 rlfars.
ao. list rttrt:
Sanatet’—- Gantatlfat’.
Tile Han. I-‘lie dart.
l
at. '.:l||.t|_teu :t~.r. Tr|.t.ts'rtrtot.t'rt|
Malltuth. She is the woman who, through ltcr pregnancy. gives
birth to a body from her l::-ody. and is thus the principle of dual-
ity and matter.
The opposite of lrlalltuth is Lilith, the darl-1 shatlow of Eve.
She is not the mother, but the slayer of children and a repre-
sentative of the phase of menstruation. Lilith dues not give birth
to physical children but uses the fertile force for magical ends.
She absorbs the force from menstruation and the semen of men
to direct it towards the dark abyss. in the midrlle ofthis tiliyss
is Lucifer.
To ordinary people, Lilith is a vampire. but to the dark adept
she is an initiator who leads the adept towards the darlt illumi-
nation. Lucifer is an embodiment of the Drakon principle, the
divine all-seeing in which will and reality have becorne one.
Thantifaxath is the tunnel which leads the force from the ma-
terial plane to the darlt astral worlds beyond the normal levels
of creation. Thantifaxath does not run through the levels which
are part ol normal creation. This is beyond the will offilotl and a
step further from God than the material plane. Through entering
the Qliphotic tunnels, the magician is tleepening the Fall. While
the paths ofthe light arc trying to bring man hack to a childlike
state in unity with God, the Qliphotic paths lead away from God.
This is a process of liberation where man experiences a magical
birth and passes from the state of man to the state of God.
Thantifaxath represents the first steps on the darl-t alchemi-
cal process of giving birth to oneself. Saturn and the Hebrew
letter Tau, which correspond to Thantifaxath, represent death
antl the end. but are also the gates to the second birth. The
adept enters the Mania of Lilith and prepares to be horn into
the dark worlds beyond Creation. The tlTasrit* of Lilith is the
l.-tingdom ofdeath, and to the. common man dtis is the end, but
to the dark adept the kingdom of death is the gate to rebirth
as one's own creation. Tltanrifaxatlt corresponds to the letter T
[55
that symhnlixes t.hc darkness. Saturn and Tau. The T sign is
cnnnectetl tn the Greek Omega. and hntlt letters tiennte the
turning pnint where death and life cenverge at a cressread.
They represent the wnmb. the Mnrriir and the Fallepian tubes.
Un Thantil'axatl'i the magician might enceunter vampires and
ether entities which exist in the in-between eene between the
dead anti the living. ‘i"arnpii'es have their seul in the dark astral
kingdem ni death en the Gamaliel Qlipha, but they are active
en the material plane threugh Thantifaxath. They are living
threugh the illusien-creating mnenhearns ef Camaliel and create
the illusien elbeing alive, theugh they belnng te the dead. The
legend that vampires cannet survive in the sun, nr that they are
net visible in mirrers. cemes frem the l'act that they are iilusiens.
By their blend-drinking and by sucl-ting ether peeple's energies
they can upheld an illusery existence. Their essence has heen
lest deeper in the tunnels, but they have stayed en the material
level hy gaining energy anti the essence nl their victims. The
vampire sucks tint this essence nn the eretic level. The vampire
niies tn suck in the energy that is released during nrgasnis. and
the vanipire uften appears as sexually attractive. The vampire
is enly a persnnai enly the nuter shape. nr mask, nf man. The
vampire hnlds the persena. er mask, alive liy sucking life-ferce
frem nthers. Public persnns and artists might becnme tmcnn-
scinus vampires whe give up their ewn existence and persetial
cere te use it tn Feed the nuter picture nl themselves. They are
Feeding en an euter cnnfirmatien, the energy that they receive
frem their surreundings. They must cnnstantiy suck iti mere
energy te satisfy an increasing inner emptiness.
Dark adepts can, en the ether hand, use vampirism as a lbrrn
el' dark alchemy. The vampire, just like the alchemist, is snmeene
whe has reached immnrtality. The adept uses the erntic visinns
en Thantiliaxath. and the ether Qliplintic tunnels, tn direct his
energy intn the dark spheres. The sexual energy is re-lhcused
1515
the reprnductive instinct tn the precess nl sell-deificatinn.
vampirism et" Lilith is. fer the darit adept. an initiatinn nf
5g]{]_13] energy, where the energy ts directed [rem pure re-
‘ _'_ I _- ' 1|
instinct tn the Draeenian e|.ear seeing .
Eve represents bielngical maternity and sexuality as repre-
duetinn Lilith represents a ferm el sterile sexuality dircctctl
tewards self deificatien and pleasure. She is the mnther tilde-
lmens rather-than physical children and uses her eretic pewer
fer magical ends.
Tttxtrrtraxirru ’v'isuxLrs.vrterv
This visuaiixatinn can he practised alnne threugh memeriaatinit.
er tegether with anether magician whe can guide ytiu threugh tt.
Yeu are at the lent til it verdant rneuntaifit "i'-’l'll{'h ii lit hi’ 3 [W'-
alternnnn sun. Un the meuntain there are farms». and Flt‘-' Ea“ 55"
Eu-|j|11;1l5 and peeple Further away. The upper part til the meuiitain
i5 |:.[_"].1‘r.E]-Ed with 5nt;jt|,I,r,, .at1|;| yeti cenntjit see its lflp wllitdl
I5 31313"-“E
the clnuds. Ten are walltiug en a path which is wtndmg lli-‘ H3‘ the
gm-L]-L gidg Df the |]1g.|_1]'||;3_i11, which is net lit by the sun. and yell
find that yeti cannet yet see its landscape.
After having walited fer a while aleng the pttllh. yeu begin te E’-cc
the nerth side at‘ the mnuntain. cnvered in sltaduws, in frem nf yeu.
The terrain is steeper and mnre demanding with uaclts. ravines and
painted reclts. Yea cannnt sec any peeple here. and the landscape
is harren with nvergrnwn hashes with sharp thnr-ns. The. path tame.
and veu enter the ahadnws nl the nnrth side ni the mnuntain. Ten
see the sun disappear licyend the mnuntain and the path becemcfi
cnnler. Ft small snalte crawls last nvcr the path and disappears ttite
a hnie in the mnuntain. Yen are curinns and ltinlt. intn the hnie.
The snaite has disappcarefll-. and the hfilfl 51"3‘m5 "3 PI" F‘-'17 llllfi l-l"E
15?
mnuntain. 'l'.'tiu can see a vague red light Frem the meuiitaiti and ati
areman't- scent. reminiseeiit nf eriental incense and bleed. can lie
smelled. Suddenly. the snalte cemes nut nl the ltele and bites yeu
befere disappeariiig inte the hnle as Fist as it came nut 'I'eu can
see the marl: el its teeth en yeur hantl. and yeti ean lieel an intense
pain and tliaainess spreading threugh yeur bedy. The pain feels
lilte cnld steel but seen becemes a euphnric feeling ef excitement.
Yeu fall dnwn in frnnt el' the hnle and stare inte it. numb in yeur
bedy
The hnle in the mtiuntaiii seems tn pulsate witlt a red light
that gtiws in intensity. The red light ptilsates tint tewards yeti in
cniicentric circles. and yeti realize that yeti are being suelted intn
the lielc. which seems te be grewing iii size. The hnle has heceme
a ttiniiel whese end yeti caiinet see. Yeti are lleating in threugh
the ttinnel. ‘The tunnel has blaclt walls piilsaiirig witlt an intense
red light The tunnel is almnst reund. but Frem its reel and llner
grew stalagmites and stalaetites. which resemble jaws. dripping
with saliva. The walls glitter as ileentaiiling metals er crystals. and
the walls smnlder widt a thiclt arematic scent. Yen can ne lniiger
deei dc what is up er dewn in the cave and yeu -experience yeursell
falling dewn a bnttemlessi hnle.
ln Erent el yeu. in the turuiel yeu can seen malte uttt the t.'t.In-
teurs ei' a Female betiy. ti naked weman witlt leng bladt hair can
he seen titrther ahead in the cave. She is ceming rleser as the walls
pulsate red. She is dancing et-statically. an ererie dance. Yen can
new see her dearly. She is ninviiig her lips iii what neuld either
be latigltter er it ti=l.?1"l.."!il.l'l'|. She is lieldirig twe bleudy rreseents.
and
her bedy is cevered in blend. Her eyes stare, but since they are
tetally blaelt yeu carmet see what she is leelting at. Behind her
ynu can see the end el' the tttnnel. lirst as a small peint el light Far
away. but seen yeu see a flame-eelered circle dist is sltrwly gettiitg
elnser. i'tl"ter a while yeti realise that it is a Full meeii that is rising
behind the weman and that yeti are Falling threugh empty hlaelt
E
space tewards the meen. The nineii appears in he nenneett-id te
die wtiman and is cevered and dripping with the same hlflfltl that
eevers her. The blend appears tn be the same ptilsating red light
that yeu saw in the tuiiiiel. ‘t"eu fall tewards the. mnnn until ytiu are
swallnwed up by its laiitlsrapcs.
At this stage. yeu might have fallen asleep. etherwise yeu cen
elude the visualiaatien by relecnsing en yeur physical hedv
and preceed with an auric meditatinn in which yen strengthen
yeur astral hedy and aura. It is very impertant te clearly marl»:
the end nf the Qliphetie wnrking with an auric meditatinn er
a banishing eereineny in which yen peint yeur magical dagger
tewards the six directiens.
Dragen Fteuge has descriptiens el' werltings fer the remain-
ing twenty-ene tunnels. as well as twe hidden tunnels that pass
tinder the iltbyss. previded fer initiates.
I
l\lt:tr-1;l1_
W251 1"-i'9E[
"-l1"°§
Ce}.-:TIe hilaerc
fi
Ceetic magic helds an exceptienal pesitinn within dark magic.
It has attracted many magicians with its demens. evecatiens and
suggestive sigils. and the histnries regarding pewerlul and eften
devastating results are nuinereus. Allan Bennett. the magical
teacher ef Aleister Grewley. allegedly teld Crewley at ene et"
their First meetings in rfiggi ‘L-irrile i|lJ?"t'Jt'i'it.’i'f§*_§i'tSlI£ titres been
meddling
riiiei rile Gertie.’ Grewley denied this and claimed that he was
net werthy even tn spealt its name. Bermett replied: ‘In diet rare
it-tic Gertie tins ilieeu inetftffirg mini pen.’
t'ltit-nit: is the name ni the first. and mest tieterieus. part ei' the
grimeire Leiiiegerari. which is alse called Ilia LMJEFFW tifrstiiltil-
satin. The titietie centains descriptiens el ya. demens. lt pertrays
vivid descriptiens nlthe appearances efdemens when cenjured
by eveeatieti. and presents their title and ranlt within the infer-
nal hierarchies. as well as the legiens ef spirits that they cnntrnl.
Bizarre and eiizen beautiful sigils beleng te each demen. each el
which can be cenjured fer different purpeses: everything frem
the teaching nf phiiesephy tn making wemen undress hefnre the
magician. The Lentegeren exists in a number til eriginal manu-
scripts which tlilzler slightly. displaying the names nf the spirits
in certain variatinns. ln seme variatiens the L-emegertiir censists
nl live parts and in ethers enly el' leer. Besides the intreductery
Gerda. there is alse the Gtienir. describing 31 spirits cer-
respentiing tn the directiniis ef the cempass. The §i'i‘ieie'*giia Caren
IE1
centains nuinereus sigils. and the spirits are described as liiciiig
beth geed and evil. The third bunk nf the .r‘.'.s-iaegertin is the Arr
Faerie-in. which descrilies angels ctirresptinding tti the heurs et‘
the day and te the signs el' the Zediac. The liiurth benlt is the
shertest and is called Arr Alfinaltirl The filth bnelt is called .-i".-r.r
r'v'et‘ai*.t'n and is the eldest part. btit it is. hnwever. net ptiblished
in all versinns el the Leniegereia.
Tngether with his magical parnier. Genrge Cecil Jeiies. Crew-
ley ttsed the Gertie. They cenjured the tlemeii Beer. whese
speciality is te cure illness. They wished te aid Crtiwleyls magical
teacher. iltllan Bennett. whe was severely stricken with asthma.
Bennett needed te travel te a warmer climate than England. but
lacked the means te de sn. lltiewley and Genrge Cecil Jenes
managed tn evnlte Euer tn visible appearance. but since his
appearance did itet cnrrespniid tn his descriptien in the ct:-era
they theught that the eperatien had failed. Shnrtly after. accerd-
ing tn iltleistcr Crewley. things hegun tn necur in a miraculetls
way. Bennett was able tn meve te Sri Lanlta just as he had
wished. Crewley stated that the eperatien had been a success
alter all.
Sei.ei.ieiiiia1~i l1i'I.-tern
There is ene genre nl' magical bnnlts that claim te represent
the eriginal Selemnnian magic. and even te he written by King
Snlnmen himself. The twe mest lanieus Selnmenian texts are
The IGITEFET Ktg,-ti‘ ty'3tifemen and Leine_gemn—l'lie Lester Kt-git if
Sariiinan. Selemen was ltnewn Fer his great wisdem. and the leg-
ends tell us that he centrelled vast hnrdes nlspirits and djinns.
Snlemnnian magic is mainly an art ell cenjuring spirits tlirengli
sigils. There are few whe believe. hnwever. that this lei-in ef
magic actually stems Frein the legendary king Stilemen. and it
itia
is even less prnbable that he wrnte the beeks. lilever-theless. this
ferm ef magic gees baclt tn ancient times-_. eve-11 ll 111*? lhTTl'3"15
manuscripts date frem the ttitli centtiry er later. Enlemenian
magic is ptnbably clnsely related tti Babylnniari magic and niiglit
have entered the Jewish traditien during the Bahylnnian captiv-
ity. Several eF the demens nlthe {Inertia are geds and spirits lrem
the Babylertian traditien. er lrtim ether peeples nl? the reginn.
Bnmeihiug else that reveals the allinity with Bahylenian magic
is that the numbers ti and fie are pivetal in Selemenian magic.
The numerical system el' Babylnn was based en the number fie.-.
which is the main diilerence cempared te nur numerical system.
which is based en ie. We still divide accerding tn the Babyleni-
arts. whe in turn received this system frem the iiumerians. The
fact that time and angles are measured the way they are teday
is an inheritance frem the Babylenians. The rcaaflfl bfihifld the
present use nl base tie fer eeenting is die fact that it is. in seme
cases. easier tn ctiunt in this mariner. Selemenian magic is ur
this way in cerrespendence with astrelegy. Whiflh i5 H1513 lJ35@'1l
en this numerical system.
Despite the fact that Selemenian magic uses angelic invnca-
tiens and centains prayers and tributes tn Jehevah. it is still
jg.-5.313; dam.-;meIngieal, and thus gnetic. Frem early legends nl'
Selemen we discever his cnttstant meetings with deniefls and
djinns. Selnmen entered intn disputes with demens. like dre
mecking lvlernlfi and allnwcd the djinns tn shew ell their magic
belhre him and the queen ef Saba. an early Seletnnnian text.
The Tesrnineiat sy'Stii"tiiiitin from the first century cs is like a cata-
lnguc el' demens and lists thirty-six ‘rulers ef darkness’. Even ii‘
mest ltiinwn Selnmnnian manuscripts derive lrem the Middle
Ages and Renaissance. we can assume that their infermatinn
is significantly elder. it Gnestic Nag Hammadi text describes
the creatien ei' lntu'ty-nine andrngyneus demens whese letriiie
nrrtfjiincrieni can .-iefiistnd in rile iieail: tftiatainen.’ This is a very
itig
early reference tn a Snlnmnnian detnnnelegical teat. Se|eme-
man magic was prnbably practised in certain Gnnstic circles.
Kifififlwelter. the German schnlar. presented the thee-ry that the
Hflfllfl Lflrflegieieu. the meaning ct" which is uni-tn-ewn and dis-
puted. might have been the name til“ a Guestic magician. The
British Museum nwns a number nf cnpies nf the Leinegeren.
C-uetic magc is nfien referred tn as ‘lnw magic’, unlike theur.
gical "high magici Lew magic. as in the case cf [lnetic magic is ef-
ten perceived as a Ferm ni' magic that Fncuses nu petty geala. But.
ilnnc studies theurgical magic ene seen finds that beth Farms nl'
magic can satisly great and small human desires. The enncept c-I"
lnw magic in cnnnectien with the Gertie sheuld nnt be under-
stand in terms nf quality. The demens alsn teach the highest arts
and ltnewledge. Geetic magic is rather chthenic magic t.hat in-
vnkes the ferces ni' the underwerld and the Abyss. Cnetic meme
belengs tn the nightside and theurgic magic tn the dayside.
The wnrd Gnetia nriginates frem a Greelt werd deneting
snrcery and witchcraft. A garter was a st:-rcerer, er darlt magician,
different frem a priestly magus. Tnday, magus can alsn dennte
a darker ferm ei' magician {and alchemist), but the eld desig-
natinn Fer a dark magician. er cnnjurer eF demens. was guerer.
Even ii the Gertie in iemegeren is the Fnremnst dneument Fm-
practical Gnetic magic. this magical tracli1;inr| deer nnt; have 1.-;.
be based en the Gas-nTe. Other demnnelegical and Selemenian
teats such as Lrflrwgaa Henge and Gnirteriem Vr-tea can alsn be
called Gnetic. alse. Faustian grimnires such as Megze eerare.-its
er irntentreftir and Qabalistic tlemennlngy such as The fl-fngfr ef
Afifenaeiiit can be viewed as Geetic. Ceetic magic is a denomina-
tien that cnvers the entire Qliphntic magical system. especially
practical Qliphntic magic The Carrie centains impnrtant keys tn
deep Qliphntic wnrk and the Left Hand Path. This makes the
Gerda a significantly mnre advanced, but mnre dangerc-us. text
than IE generally assumed.
IE5}
5Heian.tnrnttas1=t
ltey tn C-netic magic can he iinund in the Fnrmula nf Shem-
bamfnrash. This wnrd dcnntes the secret names uFCed that are
in number. Wlten cnnsidcring the actual number nidemens
the Gertie, nne will discever that they are alsn "pa in number.
The Ge-etic demens are shadnws nf' C-ed and Creatinn. They are
ithe spirits e-F the Qliphnth inhabiting the anti-werlds cf the Sirre
The number ya centains the keys tn Qabalistic. Qliphntic
-and Cnetic mysteries. The Shemhatnferash and the names cf
God and his ya angels can be feund in the fnurteenth chapter
nf the beck cf Eitndus |g:et. In Hebrew. each verse is written
with ya letters. Wlicn placing the verses abnve each ether. ya
cnlunms with three letters each appear. ‘when the hnly sulilzhtes
at. at. er rail are added, Gnd's pa secret names can be fnund.
The number ya is anything but randnm. Ln the center ni'
the Qabalistic perceptinn c-f the universe and Creatien we can
find the number ii. The number ii represents the sun and the
center cl’ Greatiun. currespnndhtg tn the Sephirah Tiphareth.
er its tlarlt ceunterpart. Thagirien. The hexagram. which is the
symhnl cf Creatinn. and the number ii cnrnbine die triangles
cf the ahuve and the belew. The nrbit eF the heavens arnund
the werld cf man censists nf the twelve signs ni' the Zndiac
{ii it -.1). 'T'hese are called sun signs. Wltten multiplying the sun
signs with the number ni' the sun (ta it ti) the prndttct is ya.
Bhemltamibrasb and the ya names are cnmtected with the
time and space ni' C-reatinn. The 1'1 mnnths are geverned by the
sun signs. and E spirits mle each mnnth (ta it ti}. Each nf the -14
hnurs is ruled by 3 spirits (114 it 3=jta) representing the waiting.
stable and waning characters. The number ya is alse cnnnected
with the fear elements. the name nf Gnd and the Fnur cardinal
pnints nil the cempass. Eighteen spirits {ii it 4) represent each
directinn and element. G-nd‘s names and the angels in the Shem-
155
hamfnrash represent the simctiire efihe universe that uphnlds
time and space and all laws uf nature. The Geetic demens are
the sbadew sides nf these angels anti the ferces that cati epen
up gates in time and space.
There is an affinity between C-netic magic and C-ethic magic;
Guthic magic nriginates frem Udin. whe is alse called Get. and
his lure censists nf the principles nf the universe syrnbnlized
by the ari runes. The number nf the rtmes multiplied by three.
which is alse a pivntal number in blurdic mythelngy. gives us
the number ye. Each rune can. accnrdirigly. be linked in ih ree
Gnetic deriiens. Furiherinere. the number get heceines the sa-
cred Cntliic number 9 ihreugli the additinn efgr and 1. as is
cemmen prucedure in numer-nlngy. The relatien between C-netic
and Gnthic magic is eirplnred further in the higher degrees
cif darlt magic. The mest well-ltnuwn synthesis -nf Cuetic and
C-ethic magic can be ibund in Faustian magic. ilfegiin Nerrirefiir
er firiierrrreiiilr cniitains spirits that can be recngniaed frem the
Lrtwegeren and frem Bnlemnniaii magic.
The 35 illiiess-causing demens nf the Tar.-reiiteit-:' ryiiiiafarnari
are alsn cnnnected tn the Zndiac and die numerelegy areund
the Shemhamferash. The twelve star signs efihe Zndiac cnntrnl
different bedy parts that the 35 demens can attack. The 3ii angels
that are cenjured tn banish these illnesses ar'e alsn presented in
the Terrenierrr t:fS'er'ariinri. Three illness-causing demens belnng
tu each sign. and thus we arrive at the number 35. gfi multiplied
by twe gives us. again. the iiuruber uf the Shemhamfurash.
The number uf the Beast. 555. alsu centains the number nf
the 5hemharnfurash: ya. This is reached by multiplying the siites
and dividing the result by their ameuut. which is 3. The key
appears in the fnllnwing way: (E it ii it ii),/3.
The Shemhamfnrash is cnnnected with the name nf C-ed.
trrvii. called the Tetragranimatnn and cunsidered an hnly that
it is nut prnnnuuced. The prunriunciatinn is unltntiwn. but cem-
iiiii
d with the vriwels in t'}ed’s title: anntvar. imflflfllflfifitfi
) we find the name ,]ehtivah. The fntir hely letters it t e
imateii cerrespend re the number ftiur in all its ferlillai
the feur werlds. the fniir elements. die feur beings seen by
Ezekiel at the threne cf Grid etc. The name cf the dark ceunter-
Pm ef Gnd. cursed and kept secret by the Qabalista ia the FIE-mi?
cf Cnd backwards: cnitvitintn. The sbadew nf (End heint1E5
tn the Qliphnth and represents the dcmtiiiic cutrespentittli-tlttfi
ef the number ftiur: the feur werlds uf the Qiiphntltithe lull!‘
rivers ef the liiferiin the demens geverning the ffllll‘ flII‘B'3"iF'"5
and the demuiis whe rule the elemeiiis. C-ed'a EltlI‘l-i Hflliilifiais
rules ever the ya Ceetic demens and all infernal leginns.
Ged’s ya names feund in the Shemhamfnrasb censist ef ya.
letters that are eitrracted Erniu die name avrt sue (Jain Sufi
and the names nf the ten Sephirnth. at ‘r-‘Ell 35 ‘hi-‘-' Wflril “i“'ii5=
‘hely’. relileated three times and the sentence nnunsggguwaflai
‘Greater ef heaven and the earth ('3-515515 "i=1i.i]'_- 1* "rum
describes the Creatieti its structure and a triple tflbllifi it-i ill?
Q1-Eater. A shnrter versinu nf the Shcinhainlbrash is based tin an
letters centaiiiing enly the names tif the ten Sephireth. an gggn
r I I I l __' E
shutter versien is built en ta letters centaining the I1-=1I111*t+ '3'
three highest Sephirrith. The name in its enttretft ‘E EEHHMHT
- . - t
ewrri-i. A darker term ef the Shemhamfurash npens ‘e gate n
the sbadew side its name censists cf iii. letterts in “-*-'l11"3l‘ -liflillh
replaces Kether. The name in its entirety is_nniuntgiwni-t arr.
iiccnrdiiig tn the Qabalah. the iwn pl"IflClPlE'EJ nli t ulplvgrt-E
are fnrm and energy. described as vessels and divine _ L ‘I-11’-
iiig Greatinn snme vessels brelte and 288 sparks cf divine light
fell intn the abyss These sparks are fallen angels that eirist in the
Abyss as Luciferian light. Hy seeking these sparks in the hhysfit
man can reach the ltnnwledge ef bet:nmiiig C-ed. These sparlts
are the light in the darkness and are nccastnnally cnmpgyediftti
.1. glewing dragnn in the center nf the uiiderwnrld. nr re uc er
15?
standi ' ~ 2| - , rig in the t.euti.r ef the lnferne. The edit spnrkg am Qqgm.
ferces; leur deinenic rulers rule the Geetic dernens edit divided
by 4 is ye.
THE DEMDHULDGY er 'r1-in GQETLA
in die center efrhe deinetielegy ef the Gertie we Find the dflmgn
B51113], whe is alse inetitiened in l'.l'lE Bible. In classical demen-
tt egy Eehal is asseciated widi Endiim and Gemerrah, the twe
sinful tewns that were destreyed by Ged. Belial was wershipped
:2 '-Tl‘: Sflligfliltfand the ginful and sinister peeple gtflt.-i3
Eons are Stfifiiniimp E '3' Eiudum m the satne way that the right-
g tn rebuild the temple nf Jerusalem. Helial is
5‘-lPl7"'3'5i3'1l Tl) have been created right after Lucifer and tn have
fallen inte the abyss aleng with him. Belial means “the ene with-
plpgtvlgigitl er ‘rlie vggrfitless ene’. but s-nme interpretarinng [_*lgj_|]]
and M (6 Znsfg $1‘-:1 m E flgiliéleeted with the yvurds Bel flerd‘)
ea. a ails ltinian niluf elliullll Bl Gulls and mil he ll’ in
instead BE"l:lE~ElJlIllIl' E 1-1 lzllml l E jémllllllfill ll/lsfilflmflfl’ ll ls w n is
the feremust uf the demens. ln this
bunk. Selemen recnunts hew he cenjures the lerd ef demene
lieelttebuh. er Beeleebeuli
ilndhitnw I cemtnanded Beeleehub in appear; rm.-_-1 ] p|a,;.gd him
tilt i e threne and asked: ‘Wliy CI" prince art thriu sele ruler ef all
demunifil Mid ll“ 3115"‘-¢I'E£l llle. ‘Because l am the last ene left inf
all these iuigels ef heaven whe hill I was the first rm rgl in |-_h_.E 51.5.
' l-
h ~ - - . i taven and was tailed Heels eb ub. ilirid new [ er,i|1m;_i] 311 [huge
W}-lg
are beund in Tartanis.‘
Beeleeb - ' - _ ub eitplains hew he ever-threws ltings and planes dg-
mens 1 ‘ ‘ ~ '
11 l3'*>‘i3'P *5 5 ITIIIHIB he that they can never reach Heaven.
ifiil
His greatest desire is re destrey the werld. Unly then will he
peace. Seme archaeelegcal findings suppert the fact that
Beelaebub was erig'nally a Pheeiiician ged named Heelaebel.
"-which is suppesed re mean ‘lerd ef lerdsl Beelitebuh migth be
-related re Belial.
In the Gertie it is teld hew the ye deme-ns are cetmnanded
‘dewn inte a vessel made ef brass tegether with their legiens.
This vessel. which appears in different versinns in Jewish and
"Arabian myths. like the Areeien Ni'gi'irij. is an imperrant element
in Snleinnitiari demenelugy. It is receuiited that Belial. Bileth.
Asmeday and Gaap were the leaders ef the demens. They were
cemmanded dewn inte the brass vessel because uf their pride.
Selenien beund the demens in die vessel with a divine seal
that is illustrated in the Carrie and he threw the vessel inte a
deep lake in lzlabylen. The inhabitants ef Babylen wanted in
see what was in the vessel and went dewn in die lake with
great hepes ef finding hidden treasures in the vessel. When
they epened the vesseL all the demens llew eut and went back
te their eld hemes. Only Belial stayed and entered inte an idel
and answered rpiestiens fer these whe sacrificed re hini. and
the Babylenians wershipped this idel as their ged.
Belial in the G-eerie and Beeliiebub in the ii-rreirtriir ry"Sei'ri-
inter are demens that stay behind anrl becenie links between
men and the demens. They are thus ef gear impeitimce fer
the garter; er the cenjurer ef demens. In the Qliphetic Qabalah
beth demens are cnnnected re the Qlipha ef the dark magi-
cian. Chagiel. the nightside ef the magus Sephira. 'Cl‘tt}l'i.I]'t3.l1.lil'1
the Qabalah iris described hew Belial is a dark perseniticatien
ef illltlll Sepb and hew he unites the ferces ef C-hagiel beneadi
himself. In diese circu tiistances he is desrribed as a dark human
dragen denying Grid. In the Carrie he appears as twe angels er"
great beauty in a chariet ef fire and annuunces that he was ene
ef the angels that fell first. Eeelzebub is the ruler ef G-hagiel.
159
and cc-ntrels the ferces that werk against the werd. Lugus [Iuhn
ti i—-3). i.e. Creatien and its rnatlietnatical-geugraphical cenfur'ni-
ity and erder. At Clinkmah. the bright magician becemes ene
with the divine werd and ferrnulates it ence again. The dark nia-
gician fnrmulates the silent werd that npens the gate tn anether
universe. Ghagiel is a ferm ef the black light. the nightside ef
hlri Sc-ph which. threugh the Qliphnrh and the left emanaiiens.
manifested itself as an anti-ferce tn the cenlhrmity ef Creatien.
This is the eseteric ceniprehensien ef Bcclzebub‘s wish re de-
strey the werld as mentiened in the frrremrnr e)".S'ei’emen. The
destructive will cerrespends tti Shiva‘s annihilarien ef the werld
at the epening ef the third eye. the eye ef Shiva. Thar which is
annihilated are illusitins and liinitatiens.
The demens uf the Currie can be paired tn the henrs ef the
day with each guveriiing tlilferent lieurs. The demens alse rtile
the cardinal directiens. The delnuns tltnayintin. Curseti. Zinn-
may er Ziruirnar and Chap rule the east. west. iiurdi and seuth
respectively. These fuur demens i'tile the remaining -ye. They
are divided in a seven-level hierarchy that cerrespends re the
seven planets eftraditienal magic. The sigils ef the detnens are
created in metals that cerrespend tci the different planets. Semc
demens have a ceuple nf titles ef different rank which asseciate
them with several levels. The seven levels ef demens cerrespend
re the planetary Qliphntic levels frem Carualiel (the Menu) tn
Satariel (Saturn). Fifteen marquises belnng re the Menu and
Gamaliel. Feurreen presidents belnng re Mercury and Samael.
Twenty-three dukes belnng tn lileniis and Frlilirah Zaraq. The nine
demnnie kings. ainung which number the infameus ilaaL Belial
and ilsmedeits. belnng tu Thagirien and the dark side ef the
Sun. Twelve cuuiirs belnng tu lvlars and Gelaehab. Seven princes
gevern Gha'"agsheblah and Jupiter. The demen knight. Furcas.
belengs in Eiaiariel and Eaturti. Besides beluriging te different
planets. the fa demeiis are cnnnected re the l‘l eudiacal signs
rye
mg ti-1E fear elements. Finding the ceriespulltliliia Zfifllacill fig“
- d mr n.
planer and element may reveal the character ef a e i
Evecarrerts an n liiveeatiurta
Geetic magic is mainly feunded en invecatiens and evut:atiens.
.- - . _. ‘ '_-"rwheca1‘t
The magician cenpires the names el varieus 1‘tP"" 5
earry eut tasks er grant certain abilities and knewledge. The
. . . . . '- s‘l'tlas-
Qabahsuc magicians were called Baal 5heI"i1.p'~'ll11ir.li mean d tho
i- I 15 an -
rer ef Names. since they knew the names e t egspin
eerrect werds ef incatiratieri. The terms invecatien and Eigen-
r _ I
tien can be traced tn the lnde-Eurupean ruer elgrglin tltllgl
. . - . s w
traditien there is a gnddess called lilac whe em lp ti; I1 L tin
. - ~ i - ' - . n a
and is alse the primerdial pewer that cairies ii get 5
we can find the wertls eereiilj. which has beceme the Wflffl
‘vecall er “vewef. as well as the werd ence which means. ‘I call‘
d is the werd dist has given rise re the iernis invecatieil and H11 “ .
. * =' t ' rd rritiere
evecauen. lfene adds the prchl In WE l‘-“Ill diff ll“? “TD
that means ‘l call in’. When chanfifillel ‘hf l-"Em" Pmlm‘-' we may
. ~ + ‘ " ~ ferth'.
ebtam the werd r-urirtti Willi‘-ll "1‘**3“5 ll call Gut fir in all
Invecatiens are characteriited by a mere abstract presencereft
. - - . ' ' a " in
higher ferces. while the E‘lii'Ui..El.l1t_H]5 suive re cen]tire rip
a mere cenerete level. _ F
. . - - ' - e
lfene is re believe the (Irene. the invecauen er t.vt::;gatiep
. . . t ~. i eve
3 Spirit is geed fer many things. The demnnls L111 awb ei h
- _ . ui a eve
and destrey enemies. they grant pewer and ieneur ‘Cam
muru -
all are they geed teachers and tuters. The ‘can cem Id‘ the
what has eecurred in the past. what happens I[lTl.ll1t': iger in can
- - ens
present and what will take place m the future.‘ I ph e111 ist
. .. - -_ r an ass
Prnvide famtbarsi ‘-’*'l'“lih if 3 li3'1'"'1 Bl l"3'-SEEF Spmlflkia E I
. - , , ' cews. .n
with all pesstble tnattcre. BI-lfih B5 dilamnh Ufcjl Puke
. ~ ' ' * ~ era.
the felkish tengue ei Sweden. a familiar was E l
iyi
er 'l1*ellltatt (magic cat). Many til“ the demetis teach academic
subjects and the Free sciences. which are the subjects that a
Free man sheuld master accerding te the classic educatienal
ideal. The Free sciences, er the liberal arts ferret fiderefeaj as
they were alse called, were Frequendy discussed in antiquity hy
thinlters like Plate, itristede, Gicere and Seneca. accerding te
Cicere, the geal ei' educatien sheuld net merely be te transmit
ltnewledge and technical abilities, but it sheuld, alzieve all, have
a character-building dirnensinn tn develup the persunalitv ell‘
man. At the medieval universities the free sciences were divided
intu seven diFFerent disciplines, which in ti.irn were divided inte
twe subdivisietis: Trivium (grammar, rheteric and lugic] and
Quadrivium [geemetr}', arithmetic, music and astreiiemy}. [Jur-
ing the Hellenic peried all seven parts ef the Free sciences had
their Feundatien in music. which in these times alse included
languages, peetrjv and dancing. Fruiri a Qabalistic perspective
beth demens and angels cati be described as musical principles
based en the structure ef the Qahalistic tree. This theught erigi~
nates frem the Pythagurean cunceptien that the entire universe
werlts as a s}"n1phunf,-'. The seven planets have heen cempared
te the teiies in an ectave. The demens itt the Qabalistic buults
ef the black arts have been asseciated vvith beth music and the
free sciences.
One ef the main characteristics ef demens has been Ll'!iE
dispensatien ef l-tnewledge and science, semething that can he
traced back te the time ei' Secrates when the werd “Daimen'
was asseciated with reasen and the higher selfi In the apecr}r-
phal Beel-t et" Enech it is written that the Fallen angels. led by
3am},-'a.-‘ta and Haaajfel, taught man the fizirbiddeit ltnewledge that
was practised in Heaven by (led and the angels. The archangels
cemplain befere Ged in the Beelt ef Etiech 9:5:
{F1
'Theti -it-est what .-Ltaacl hath dune. whe hath tauelll “ll unrlghli
Efiufiflefis U“ Eat-|_]1_ and laid hare the eternal secrets which were
Preserved in heaven
The leadinlii fallen an?-Elt 1'l'~533F‘3'l* teaches the an fif Smltllerlil
' i _ ; i1 te use different
lmw in use mlm and mlllledlpl as well] all lg-Ell rna ‘clans and
TYPES “F Eluncsl lllmafial-ah 15 thfietfljteafl Tr Eh the Telutien tif
dt ' “rith 1-tD;){5_ BPS {E-El. ES
thus? ‘tghek ivjlfs the U_,3_,;.]-,E-_;- ef astrulegers, Al-itbeel teaches
H . '. .
mashll Hr Tlhittiiel teaches astrenernv and iltsaradel the meve- QFTII flag-Fa i i _
l f In the Bunk
mam Hf thfl muun. Tl“??? sewn hilli:"i.l is leDmPhasire the
(]fE1'1|‘J-El'l,, teaching specthc areas e in _ E_ = _
im ertance eFthe number seven, which is significant tn numer-
[P P ' sift’ in the Heelt ef Enech eighteen fallen angels e ugy. revteu -.
. ' ' t ealed. The
BIB mfilmunedi but tlwlr area?’ [iflmsdclm lire DD llQahalistic
. ~ -* an t
number stem‘-‘-’-“ *5 alsn Tcurwm m Gelinilrii Beck at Ettech
~ ' te
ttumerelegv. Since, accerding te the ene, _ d t
and the eld C-rirneires, demens can teadi sciences an secre
' , . . cial attractien
msdfim H 15 Hm sulafil-it that they hlllvl: hdd 3 5p:l'Ll'1LiWleflEE is » men
tn TE Fausuan man‘ The breadth D th iii E atien et' the uni- . . . . .re "
net tnstgnthcant: tl*tE}’ '33“ leach lm E C
verse and d1e applicatieii ef make-up.
T1-IE Eltru.t.i.. Manic er THE Getrrla
Thfi Cgflflnfl P;-E531-its detailed instructiens en huwltu evggilie and
. . lF Frem ttem. B H1=-1-
centrel spirits and hew teipretect enese (H certain
gifliati sheuld stand in a circle made ef hell’ namfis 1 Lb
_ _ . _ - - ]j11 erin aretin E
llmatlulls [hem ls alsn ll Palmficl SH-Paul El ngels and Ends . - ' e a
circle three and a halfttmtifil as whit“ "test _ E _
are written. in the circle there is a hexagram wlthm wtlilch Each
_ . » - * ' - n and at e center
ef the tetir cardinal petnts Ftdenat ts writlfl
‘T3
Hear '1leittiftt_g,t ddencht T I. g ~ as‘ _ 5"’ err cg,-' Wedrmrdep Thursday Fr-
ta’.-;g.= Eertrrafi-gt
ll/tight /letter
1 Zr 9 5 O (Q dt p
.2 0*’ ,? +0 Ul" O at
3
(C 0" Yea
4 Ul‘ egg
_5 -P’ +0 ut O (E
ti °\ Y 2. Ul'
T U‘l' O ‘K tr’ -F“
B u+ ta °\
El
9
Y r» -i-ti ur O
ll]
(C °\ -P" +0 Ul‘
ll Ul' Q as °\
12
Y;
3+ 9 B e tr: 0/
Jupiter Vetius Saturn “I1-,5“ 5"" The Trleen Mme M, ,1.
.el' which is a ‘T’. Uutside the circle there are feur pentagranis
iwith the werd Tetragramttiaten written inside and a burning
candle in each. A niangle eutside the circle is the area in whiclt
the spirit is te appear and be held inside. The base ef the trian-
gle is clesest te the circle, aitd its peint is directed tnward the
cardinal peint belenging te the denten. The magician sheuld
wear the beitagram ef Selemen, drawn en parchment made ef
calfskin, en a pretective clealt upen his white chasuble cevered
with white linen. The heitagram is shewn te the spirits when
they appear se that they will ebey and shew themselves in hu-
man ferm. On his chest the magician carries the pentagram ef
-Selemen made ef geld er silver. De the baclt efthe pentagram,
the sigil ef the spirit is catvetl. A magical ting, which the magi-
can helds befere his face when the demen appears, pretects
against the sulphurees smel-te and the burning breath til the
demen. The Gertie describes the brass vessel ef Eelemee, as
well as the seal that bitids the spirits iti the vessel. The Grierie
alse eitplains which days and heurs are suitable fer centatting
varieus demens. Additienal attributes, such as scepue, swerd
and incense, are alse included. The Gertie describes the incan-
tatiens that sheuld be used te tnalte the demen te appear. lf
ene incaritatien is net effective ene sheuld preceed te the nest
if the demen still refuses te appear ene sheuld cenjure up the
demen lting that rules the cardinal peint ef the chesen demen.
Sterner incantatiens are used te ferce the demen te appear
When the demen finally appears there is a descriptien ei' hew
the magician is te welceme the spirit. Wlten the ceremeny is
ended the magician sheuld banish the demen te his place iti
the lltbyss er ferce it dewn inte the brass vessel. This ferm ef
magic was practiced by beth light magiciaits and Qabalists, as
well as by the masters el' incantatiens, called Beet Seem, whe
were a ferm ef Geetic magicians. There are three main fertns
ef C-eetic demenelegy-.
"?Fi
l. C-lrtlietieit
2. tl.rchetypal
3. Dark Magical (The Left I-land Path}
The erthetleit methed fellews the instructiens ei" the Gertie er
ether G-rinieires eitactly. The magician creates sigils in the cer-
respentliiig metals. sews special garments and acquires all the
accesseries. Ceremenies are carefully based en the manuscripts
with prayers te Jehevah, adenai and the angels. The advantage
ef this methed is that it is pewerful dtie te its ancient heritage
and well-tried techniques. The disadvantage is that it is quite
circumstantial and it is rather dilhcult te ebtain all the accesse-
ries. It cuuld aisti feel strange te call upen angels and names uf
(led that are net part ef the magiciarfs werld view. This ceuld
be everceme by fecusirtg en the archetypal principles that hide
behind the religieus symbtil.ic language.
The archetypal methticl is based tin the thtiught that the
iuuiidatiuri uf Cuetic magic is net be-untl tn ti specific language
er religien, but that all the impertant elements are censtructetl
en archetypes that can lie feund in all traditiens. in this methed,
ene can thus remeve the Hebrew letters and the Biblical werds.
The magical circle is simplified inte a plain circle witheut in-
scriptiens. er with symbels and inscriptiens that are part ef the
inagieian’s werld image. Enechian signs, runes er Greek letters
can be used, as well as Biblical atid Hebraic names. The magi-
cian can use incantatinns that he has persunally created er that
have been chesen in anether manner. The disadvantage tif the
archetypal methed is that Geetic magic is, after all, asseciated te
a censiderable degree with certain cempleit symbnlic centeitts.
This methed demands great ltnewledge and eiiperlence if ene
is te be able te understand what sheuld be ltept and what ceuld
be remuved.
The darlt magical niethud slititlltl he practised eitclusively
ryii
by magicians whe use a Qliphetic path tilittitiatien based upen
the principles ui the Left Hand Path. This can be a hasardeus
path and detnantls great centrel. In this methed the magician,
whe is net wurltiiig as a persen belertging tu the light, calls the
demens inte the magical triangle. The magician passes beyend
his human nature and becetnes ene with his sliadew. The ma-
gician uses ne circle er triangle te keep the demens within a
demarcated and centrelled sphere. The magician eneeunters die
demens as tine tif them and eften has experiences ell an eretic
nature.
it basic methed liar G-eetic evecatiens is te draw the demen"'s
sigil en a piece ei" paper. The celer ef die paper and the type
ef incense may be chesen accerding te the demens planetary
eerrespendence. The sigil is then placed upside dewn behind a
crystal ball se diat it appears right side up in the crystal ball. The
sigil and the crystal ball are placed inside a triangle. which cen-
tains a circle and pnints teward the cardinal peint cerrespending
te the demen. The magician sits inside the circle and peints the
magical wand tewards the sigil The circle sheuld have an inner
and enter circumferetice and sheuld centain naiues and syrnbels
ef pewer, like the Geetic circle, in which there is a square that
designates where the magician sheuld sit er stand. sretind the
stpiare are feur lieitagrams where the magician‘s assistant er
magical reels are placed. Uutside the circle are feur pentagrams
with burning candles placed in their centers. The name ef the
demen is chanted repetitively. while the niamcian gazes deeply
inte the sigil. The magician has the image ef the demen, as
described in the Gertie, metneriaed, as well as its qualities he
er she is wanting ie share. Just as when Crewley evelted Beer.
the demen efteii appears in cempletely different ftirms te these
that are described in the Gertie. Many times the sigil becemes
three-dimertsienal and turns in and eut until a shape takes ferre.
Wlien the demtin appears the magician cemrnunicates with it
Ira
and aslss for knowledge or help. The contact is continued as long
as the magician linlts tl1e worlds together by pointing with his
wand. Whett the contact is ended the magician places the wand
before him as a harrier between himself and the triangle.
Tr-ts Flrrua t Toots
Certain objects should he obtained or constructed before
Coetic magical workings. The C-ritnoires contain descriptions
of objects that have greater or lesser relevance For magicians
who are worlting in a non-orthodox way. The parchments that
are described in the Grimoires, to write simls and teats on. are to
he made l:i_v the magician personally through complicated t'itual
slaughter of special animals at specific astrologicall}' defined
hours. These methods are not needed in order for a contempo-
rary magician to ehtaitt good results. lt is important to Follow
the magical tradition and its guidelines, hut at the same time
one should not he litnitetl lJ}' them. The magician will learn to
see what is at the core of the rituals and in Coetic magic it is
mainly the sigils.
ln traditional ceremonial magic, the magician uses four Fun-
damental magical tools that correspond to the Four elements,
the Four primary colors and ditlerent magical qualities. They are:
The Wand: Fire—jerce, ran’.-:". Ree’.
The Sword: A't'r—rriang:ir. letfots.
The Chalice: ii{srer~—otLrz*en,fE:e!£ng; rfreant. Bins.
The Pentacle: .Ettrni—nrrz'sn, ntmt§'e.rt‘nn'en, protection. G'reen.
Goetic and Qliphotic ritual magic is also hascd on the Fact that
the magical tools correspond with the three primordial elements.
l-ire, air and water, which should not he mistaken for the Four
tjtii
elements that can he found on the material plane.
The Wand: .Fir'rs, near, nit: ttnlsr rec’, it-lie ferret" .5'rii'n.
The Sword: A't':-'1 Spirit etlinntfnnrr, air cater tstirirs,
his fetter" Afqttfi.
The Chalice: Piitren mini air t'tZl£l5l'.I'* En".-:tri't, rile fetter Mam.
These three primeval principles gave rise to the material plane
that is created irom the primeval element of water and vision.
In this manner the four elemental stages that matter can adopt
arise: fire = plasmic form, air = gaseous Form, water = liquid
form, earth = solid Form. The three letters that are associated
with the primeval elements are the three letters that are called
the dtree mothers in the Stfer licrzfmn.
A D:-zttott lnctnrsttoa acooant no 'ro
THE Gatstotttttr-a Vsaura
The tlrimeriam Vernnr presents examples of how to design the
magcal weapons. According to this hook the magician should
create two wands. Both should he made of hat-tel. The first is
chopped down with a single cut on the day of Mercury (Wednes-
day) during the hour of Mercur_v [see tahle on p. 1.1.1} when the
moon is waiting. The sign oithe spirit Frimost should he carved
and painted on the wand:
I"~\t-w
Its
The other wand should he made of hazel that has not carried The magician should
also get an incense burner in which herbs
any nuts and should be cut down on the day of the sun (Sum and periitmes can he
burned. all objects must he purified by
day) during the ho|.tr of the sttn. Un this wand the sign of the holy water and
with incense or perfume.
spuit Klippotli should be carved and painted:
ié2>~i_
The Crinte:-"non Vcrnnt also describes two kinds of daggers that
the magician should obtain. Cine should be like a lancer, i. e. a
thin-bladed, double-edged surgical knife. It should be obtained
or made on the day of Jupiter (Thursday) during the hour of
Jupiter under a waiting moon. The other krtife is a sacrificial
dagger that has a handle made of wood. according to the Gri-
tnoriunt Vs:-"urn it is used to cut the throat of a sheep, but the
conternpora.ry magician can use it as a purely magical weapon
since animal sacrifice is not a necessary part of dark magic.
The ltnife should be made or obtained on the day of March
{Tuesday} during a new moon, and on the handle one carves
these .-.-emit
ill}
For a chalice the magician obtains a polished ceramic pot that
shall have the following inscriptions:
Eta
A purilicatzion and initiation perfume:
1 part agallocltfaloes wood :1’Agrttifurtn agnlfectiu)
t part franltincensc (Roscoe.-‘Fin raiser-ii',}, also called
oiibantttn oil or incense oil
t part mace fziettistteleern marten)
The magician uses a bouquet of flowers consisting of mint.
marjoram and rosemary to sprinkle the holy water. according
to the Grintaninn Vsrtun, a string made by a virgin or young girl
should hold the bouquet together. The magician should also
consecrate an inkhorn and a magical feather pen. according to
the ti-'r'intert'unt Verunt and other Grimoires, the objects should
be consecrated through certain prayers to God and the angels.
These prayers can be omitted and replaced with natnes of power
that are part of the magicians world view. The prayers directed
to Cod and the angels might be suitable if the magician is a
Christian or Jew, but otherwise not. The incense or perfume
and the holy water that is sprinkled with the herbal bouquet
are probably enough for cleansing and consecrating the ohjects.
Holy water is not a Christian invention, but originates from the
Did l'.*lorse method of consecrating and initiating a person or
place by ‘pouring water‘ (‘ausa vatna i’). Endosures and places
sacred to the gods were called ‘vii which is an Uld Norse word
that is also found in the Swedish word “viga" {consecrate) and
in the Swedish word for holy water, ‘vigvatteni
The magician prepares by carefully washing himself, fasting
and abstaining from ses for at least three days. The food should
be completely vegetarian in the days before the cerctno.ny. Ac-
tilt
qttapgseo
Ortmt
Sfi ffiflffton
cording to several traditions a vegetarian diet is necessary for
good magical results. According to the (Irintariunt Pet-ton, the
most suitable motnent to prepare the eoujnration of the spir-
it that the magician wishes to contact is on the day of Mars
(Tuesday) during the hour of March, with the moon waiting.
The ritual should be conducted right before sunrise when the
magician draws the dt-mon"s seal on parchment or paper. The
magician might use the lancet to make a slight cut in his linger
to draw the sigil in his own blood, hut he could just as well use
his magical feather pen to draw the sigil in consecrated ink. The
Grinterinnt Verena recommends that the magician initially draw
the sigil ofa spirit named Scirlin. This spirit acts as a mediator
between the demons and the magician. above Scirlitfs symbol,
the magician writes down the invocation to Scirlin. and then
reads it. In the center of the oval containing Scirliu are the letters
it and U. These are the locations where the magician writes his
first and last name. The invocation consists of names and words
of power that are framed by crosses.
Invocation to Sctttttn l-lelon its Taul tr Varf =i< Pan tit
I-leon =i< Homonoreum e lllemialh =-it Serugcath tit agla it
Tetragrammaton »i< tlasoly tit
The magician should create a magical circle modeled after the
design on page. tgo of the Genie. The circle should he conse-
crated with perfume or incense.
The pcrhtme of the magical circle:
F I part mace
t part agallochr’aloes wood
t part frankincense
t part amber
IE3
A fire or incense burner should burn during the entire ceremo-
ny. Dnring the invocations or the incantations only franltincettse
is burned.
Wlien the magician places the perfume or the incense on the
fire or in the incense burner, he recites: ream eiir ince't't.t‘c‘ in tke
iieneur gffrtie detnene nntne).
The magician should hold the ritual teat in his leli hatttl and
the wand in his right. Below the magician, inside the circle, the
dagger and the chalice are placed. The circle is marked by the
dagger and consecrated witlt the water front the chalice.
The G;-"interinrn I/erurn docs not include work with crystal
halls, bttt one can be used in the same manner as in the previ-
ously described Coetic evocation. The magician can place me
sigil of Scirlin on the altar or on the ground in the direction of
the correct cardinal point. A crystal ball can be placed in the
oval circle. Behind the crystal ball the demorfs sigil is placed
upside-down so dint it appears right side up in the crystal ball.
lf the magician wishes to he certain of controlling the demonic
force, he can draw a uiangle around the sigil.
The demon is contacted by gaaing upon the sigil and reading
an incantation directed to the demon with the wand raised high.
The Elritnnriurn I/ernnt describes incantations to the tltrec great
demon kings: Lucifer. Beelzebnth and ltstaroth. as well as an
incantation to their subordinate demons that are also described
in the book. The incantation to the demon is read seven times
after which the demon will appear.
Gontttanrton or Lnctrsa Lucifer ti-' Doyar tit tlhanict-on tit
aliseou tit lrlandousin tit Premy 1-It Uriet IF lllaydrtts I-it
Esmony it Eparinesont PB Estiot I-I< Dumosson tit Danochar its
Gasmiel it Hayras 1-It Fabellcronthon tit Sodirno tit Peatham
-It Venite Lucifer t-It Amen.
154
Conltrasrton or Bsetaesna Beelaebuth =I< Lucifer it
lvlatlilon tit Solymo tit Earoy -It Theo tit ilmeclo =-it Segracl PI-
Praredun -‘it hclricanorutn tit ll-‘Iartiro I-1* Timo ti-= ‘Cameron tI<
Phorsy *5 Metosite I-1- Prumosy Dumaso tit Elivisa it alphoris
II-= Fuhentroty tit Venice Beeiaebuth tit Anten.
Gottuuatrrton or as*r.teo'ru astaroth =-It 1'-'l.dor 11* Gamcso >11
Valuerituf 1-B lrlareso it Lodir tit Badomir =-I-I aluicl >It~ Cain-
iso ti‘ Tely ~11 lleorim 1-It Viordy ti Cureviorbas tit Ctuneron 1-I-I
‘tlesturiel I-It liulnavij tit Hence tI< meus Ualmiron it-I hloard it
l‘~lisa Chenibranbo Galevodinm I-It Braeo tit Tabraso] titlienite
tit ilstraroth tit .»i‘rncn.
Contosnrtttn or towaa svtttrrs Osurmy >1-= Delmusan it
Aralsloym tit Charusiltoa II-= Melany &= Liamintlio ts Colehon
lit Paron t-It Madoin tit ltlerloy ti Bolerator >1-I Elonmeo -11
l-lone 1-It Peloym tit lhasil tit lricon tit illymdrictels tit Person
tit Crisolay tit Lemon Sesle Nidar Horiel Peunt tit Halmon til
llsophiel tit lluostreum tit Baniel ti-I liermias &= Eslevor tit Noe-
lma tit Dorsamot Pit Lhavala t-It Umot tit Frangam it lileldor tit
llragin tit Venice IF (demon's name}.
When the time has come to end the meeting with the demon
the magician will bid farewell to the demon witlt the following
words: Ce in peace nne’ return ta hie ptitceyiern teiiice you cente
end nppcer ngrnin ntrienetter Icnii.
The magician burns the paper or parchment on which the
sigil was drawn. if the magician has used the sigils of a book
(such as this book), the boolt is shut and put aside. The magi-
cian should stay in the circle for a while until it is obvious that
the demon is no longer present. If the magician has used a crys-
tal hall a piece of cloth is placed over it to cover it completely.
155
CAEfiACTERES DE LUCIFER (“ S
DE BELZEBUTH
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CARACTERES
DASTAROTH
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Ra
THE DEMDNS DP‘ THE Gfllhlfifllllm lli|?EIi.LT|"|'l
Lucifer. Bee|.zehuth and hstarnth are the three Fereniest tleiuens
accercling te the iii-'1-irrteriitrr: leaner. The]-' rule a numhcr ef lesser
spirits. Lucifer appears as a hey and ttlrus red when he heeetnes
wrathhil. Beelzehuth appears in a 1nensu'eus shape. setuctitues
as a huge cew and setnetiuies as a geat with a lung tail. Wlteti
angry he vetuits lire Frem his meuth. i!'tstaretl1 reveals himself
as a tall hlaclt human. The twe suherdinate spirits te Lucifer are
Satanachja and Iagalierap. Beelachuth rules Tarchhnache and
Fleruty, while hstareth has Sagatauas and Neshirns belew him.
Besides these spirits the t§'raEm.e;-"tier: Venue clescrihes eighteen
spirits that are suherdinate te the Duke Svrach. These eighteen
demens are:
1. Ctattneca has pewer ever riches anti can shew the
vvav te ueasures. He is the hest friend ei' Lucilcr.
2. hlutsuv has pewer ever great lnrds and teaches what
gees en in their repuhlics and with their allies.
3. Eccnaun has pewer ever stc-rms an-:1 hacl weather, rain.
hail antl ether pewers ef nature.
4-. FRIMDET has pewer ever wemen anti girls aucl awakens
their ievc.
5. KLEPUTH teaches all 1-;im.is eF dances.
ii. KHIL causes great earthquakes.
T. MERFILIJE can meve anvene arivwhere in an instant.
H. C1.ts1's1t1rrI1 turns clay inte night er night inte clay.
accerding te the raagician’s wishes.
‘El. Statutatitr has the pewer te enahle the magician te see
\ any kiucl ef animal.
[U. Seem. causes the magician te see wenders and
illusiens. I:-eth natural and supernatural.
[39
ll. Htersera can make a persen return ti-em a leng
distance in an instant.
12. I-lt;MeTHs has the pewer te ehtmn any heek
whatseever.
13. Fltttetsstistte awakens the dead.
lsl-. Gntsee has the pewer te cause all kinds el' illnesses.
l 5. Sutteivl" npens all leeks.
Iii. MCIHMI. can make anything invisihle.
1?. Fl-lUT[!t-I'll-1El1~‘. prepares all kinds ef' Festivities.
I3. Hutczritcaaa can make peeple fall asleep er give lIl‘lE!I!1
severe prehlems in Falling asleep.
K 11 lltlerhidc Clisdierdi Burg:-it
TL. /' -P
U_\£_.
H1{;l'_|3{_ [I1 FI"l.lC155l'E'l"E SE E3-I
The {§r.t'me.rt'ttm Verena presents additienal greups el' demens.
Une greup censists ef these Feur demens:
l. 5t~:|tt_:trrrt1v has pewer ever wemen and girls.
2. l-lltttaat eat. teaches medicine and gives perfect knew-
ledge regarding the treatment ef all illnesses and knews
hew te cure them cempletely. Herarneal teadtcs knew-
ledgc aheut herhs and plants. hew te pluck them.
prepare Lhem and te use diem te cure illness.
3. Tatsiaaet teaches cheiuistry. magical tricks and can
alse reveal the secret ef the pewder that can turn
metals intn silver and geld.
-‘i-. $ttsTtrea1E.|. teaches the magical arts and can give the
magicimi a .t;t1£n'ntr_fEtrnit'fer*ii' and mandrakes [a man-
drake can either denetc the magical plant er a demnn-
cufttr, which is a creature created by the magician).
mi?
Fiat-n nachin Fle-rtltv Fla ea ta nae Wes hi ms
Humeths C uland 5H‘El'l Elflh
--ea
hhnisen BLILUI1
Hmrtn star;-1 Merail Frntuutet e
Besides these demens. the tirtirteifent Vvatav alse includes
tkgalierapl.s and Tariiiimal. as well as Eleltigap. whe has pewer
ever the waters. and twe Nehirets whe gevern Hac.l and Ser-
gulath. ef which the Ftrst teaches hew te write all kinds ei let-
ters. speak all languages and explain all ehscure subjects. while
Sergttlath teaches tricks ef warfare and hew te defeat encn1ies.
Eight demens are suherdinate tn Hael and Sergulath.
l. Pneentn causes twenty-i'eur heurs efsicep and gives
knewledge ahent Ll'1E sphere ei sleep.
2. Haatsmust prevides the pewer te walk threugh fire
witheut getting hurt.
3. Baetaraa eenjnres leve hetween men and wemen.
‘ii. Penn-.ennnv can make the magician invisihle and
tnake ene levcd hjv pewerful lerds.
P='.‘~1f.="'*i-“
iietasts can transpert die magician all ever the werld.
Sinttaeustrm can make wemen dance naked.
M1 rvisurv gives nne success in all fertns e-F gamhling.
Htteen has the pewer te cause jealeusy and hatred
hetween the seites.
t-ii W t .‘!
‘hr -Ll
|_ |
.|_|_ Ir
' I
' I
\ 1
I
Tt-ts fa. llstuetvs es *l‘1H:‘. Guerra
|. Eat-1L can cause invisibility. He appears as a
cat. man er tead. He is a king eii the East whe
rules 55 legiens.
a. Aeaaas can step peeple whe are running
and cellect fugitives. He teaches all languages.
He can preduee earthquakes and everthrew
beth spiritual and mundane dignitaries. He
appears as an eld man riding en a crecedilc
and carries a geshawk in his hand. He is a duke ef the East whe
rules 31 legiens.
3. ‘Jassaee can reeeunt past and future events.
He reveals that which has disappeared nr is
hidden. He is a prince and rules aii legiens.
a. Sssitetsta er Gasttetn teaches the free sci-
ences and hring news aheut dmse whe have
died in sin. He etmjures the seuls ef peeple
whe have drewued er whe are in PIIFEHUJF}-'.
Samigina appears as an ass er small hnrse and
speaks with a rengh veiee. H.e can appear in human tic-r111 iii
asked. He is a marquis and rules 3e leginns.
5. Maaeas answers questiens aheut hidden
and secret things. causes and cures diseases
and can cenler great knewledge abeut me-
chanics. He can tu:rn peeple i ttte all kinds ef
guises. He initially appears as a great lien. hut takes a human
Ferm en eequest. 1-le is a president and rules 35 legiens.
Isa
ti. ‘iiaterea is a beneficial .ipt'rinnfemz'.t'ienlt.
hut entices peeple te steal. He appears as a
lien with the head ei' an ass and is a duke widt
te legiens.
y. iltsteiv reveals things in the past and the
future. He preduces leve and appeases fights
between Friends. He appears as a wnlf with a
serpenfs tail and vemits tire Frem his rneuth.
Du request he will take en a human Ferm with a raveu’s head.
He is a marquis and rules ever .-:|.e legiens.
3. BsaasTes receunts past and future events.
He appeases friends and these in pewer. He
teaches the mamcian te understand the singing
el' the hirds and die veiees eF ether animals.
such as the harking ef degs. He enly appears when the sun is
in Sagittarius. tegether with feur kings and their treeps. 1-le is
a duke and rules ever ge legicms.
gt. Patitteiv teaches all arts. sciences and se-
crets. He can reveal what the earth is. what the
mind is and where it is. I-le grants pewer and
can eenneet the magician with peeple. Paimen
is very ehedient te Lucifer. He appears as a erewned man sitting
en a dremedary. Herdes ef spirits appear in Front eF him pla-
ying trumpets. cymbals and all ether kinds el' instruments. He
rears and speaks in a ntantter that the magician will net easily
understand. unless the magician expresses his wish te de se.
Paimen is a King ef the nerthwest and cemmands see legiens.
He demands gifts and is Fellewed hy twe kings. calltvtl Beast.
and Aeatasi.
I94 '95
Ie. Btma teaches legit", natural philesephy and
rueral pltilesephy. He alse teadies the use ef
herhs and plants. he cures diseases and previ-
des a heueiicial .1}-t'tv'earjhrnt1'iea'ia'. He appears
when the sun is in Sagittarius and is a presi-
dent. He rules ever 5e legiens.
uh ‘HP
11. Gusettt receunts past and future events.
answers questiens and creates hiendship. He
grants pewer and heneur. He appears as a ite-
nephileus and is a duke ever an legiens.
Ia. Srrat ignites leve and makes peeple pre-
sent themselves naked. He appears with the
head ef a leepard and the wings ei' a grifl-in.
but alter a while cakes the Ferm ef a heatttifttl
man. He is a prince and rules lie legiens.
lg. Battrrn grants all tlte lnve that the magi~
cian ever wanted frem heth men and wemen.
He appears as a mighty and terrihle king riding
en a pale herse. lu frent ef him trumpets and
ether instruments are played. at first he appears in a rage. The
magician helds his hazel wand and draws a triangle eutside die
circle. and Beleth shall appear in the circle. The magician mttst
have a magic silver ring en his leng linger. which is te he held
up tn preteet die face. I?-eleth must he treated as a pewerihl king.
and he rules E5 legens.
14. l_.aita.ii-: causes war and lighting and causes
rwetinds inflicted hy arrews te ret. He appears
as an archer dressed in green. with hew and
quiver. He helniigs te Sagittarius and is a marquis geverning
3e legiens.
15. Etintis reveals hidden things and what the
Future helds. He alse reveals knewledge aheut
war and hew armies will enceunter each ether.
He can grant the magician the leve ct‘ lnrds
and pewerful persens. He appears as a knight helding a lance.
a hanner and a snake. He is a duke and rules ever all lcgiens.
iii. ?.i-:|=stt causes wemen tn [eve men and
unites them in leve. He can make wemen iti-
Fertile. He appears in red clethes and in ar-
meur like a seldier. He is a duke and rttles aii
iegiens.
iy. Berta receunts the past and the present
and unites Friends and lees. Initially. he ap-
pears as an ugly serpent. hut en die magiciaifs
request he takes a human Ferm with hig teeth-.
twe hnrns and carrying a sharp swerd. He is a president alid a
ceunt and rules tie legiens.
til. E.t.Tnit~i has knewledge aheut the use eF
herhs and gems. He can transpert. peeple Frem
ene land te anether. He appears as a strung
man with a serpeut’s tail riding en a pale herse. l-le is a duke
and rules 3e legieus.
19. S.ti.t.es makes tneii and weiuen leve each
edier. He appears as a grand seldier with a
dukels crewn riding en a crecedilc. He is a
duke ruling 3e legiens.
ae. Putistiit reveals hidden things and trea-
sures and inferms the magician aheut the past.
the present and what is te ceme. He answers
all questiens. heth mundane and divine. and
reveals knewledge aheut the creatien ei the earth. Pursen previ-
des geedfitmt'ti"en'i. He appears as a tiiaii with the. Face eF a linti
and carries a serpent in his hand. He rides a hear and bethre
him trumpets are played. He is a king ruling as legieiis.
'1]. M.-iitait teaches astrenemy. the free sei-
ences. the use nf herhs and stti-ties and prevides
henehcial apinnfizmiiiart-:}'. He appears as an
eit with a human Face and is a ceunt and a president. He niles
ever 3e Iegiens.
ea. lees can inferm the magician aheut the
past. the present and what is te ceme. He awa-
ketis ceurage and wit. He appears as an angel
with die head eF a lien. teet eF a geese and the
tail eF a hare. He is a ceunt and a prince and rtiles gii legiens.
Q . --L 113. Ftist can set fire ie cities. castles and large
€E F‘ areas. He eithihits wit atid answers uestinns
Fl
regarding private matters. 1-le appears with a
heautiful. three-headed human hndy. Une head is similar te a
serpents. the ether is similar te a mans and the last leeks like a
ealF“s head. He is a duke and geverns ever s.t'i legit:-us.
tgfi I9?
ea. Neainns grants skill in all arts and sciences
and resteres lest preperty and heneur. He ap-
pears as a hlack crane that flies areund the cir-
cle. He is a marquis whe rules ever ig legiens.
115. C-Lasts L.t.tiet..ts teaches all arts and sci-
ences: he causes murder and bleedshed and
receunts things in die past. present and future.
He can igtiitc ieve between Friends and Fees
atid can make peeple invisible. I-le appears as a deg widi die
wings eF a He is a president and rules 35 legiens.
- afi. Buns er Bitur. alters the lecatien eF the
ndead and makes the spirits that are under his
rule gather en their graves. He grants nches.
wisdem and elequence. He gives truthFul answers and appears
as a three-headed dragen. Une head leeks like that ef a deg.
the ether twe like a griflin. He speaks with a high and heautihil
veice and is duke ever ati legiens.
try. Reivevr: teaches rhetnric and languages.
gives servants. and Faver li"em li'iends and en-
. .. 1- etnies. He appears as a menster. llenevc is a
marquis and a ceunt whe mics lg legiens.
all Bciirrn gives truthful answers aheut the
past. the present and what is yet te ceme. l-le
. -
_ - can transferm all metals inte geld and silver
and ceniers dignity. its with BELETH {_ne. :3}. a
ring is needed when Herith appears. He speaks with a t:lear and
subtle veice. but is a great liar. He is alse called Bast er Eesitev.
and appears as a seldier dressed in red en a red herse and car-
rying a gelden crewn. He is a duke and geverns all legiens.
igfi
I‘ In
I I
' ' ag. tltstra aeru gives truthful answers aheut the
past. the present and what is te ceme. He can
answer all questiens and willingly receunts the
.. .1 Fall nf the angels and the reasen behind his
ewn Fall. He teaches the Free sciences. The
magician tnust held the ring in Frent eF his Face when eveking
Astareth because the dcrnc-ii has a terrible stinking breath that
may cause harm. He appears as an angel whe rides en ati infer-
nal dragen and litilds a serpent in his right hand. He is a duke
whe rules ag legiens.
Q 3e. Feansus teaches languages. rheterie and
i‘ ’-' tits en lea eudre utatien. He causes etie
. Hi‘ P P E P
‘F te he leved by beth enemies and Friends. He
appears as a great sea menster and is a marquis ruling up legiens.
31. Feiuts teaches the use ef herbs and pre-
cieus steries. He alse teaches legic and ethics
and can make peeple invisible. elequettt. witty
and leng-lived.
3:1. tkssieeav Utsiuedeus} grants the i'ing ef
virtue and teaches arithmetic. geenictry. astre-
uemy and all crafts. He will answer cempletely
and truthfully en all questiens. can make pee-
ple invisible and can reveal and guard trea-
sures. He appears with three heads. eF which the first resembles
an nit. the secend a man and the third a ram. He has a serpentls
tail. iltsmeday vemits flames eF I-ire. and his Feet are webbed like
these ef a geese. He helds a lance and a banner in his hands
and rides an infernal drageti. He is the first and Feremest under
tl.tu.tvt-.teiv°s pewer and matches hefere everyene else. He is a
king and rules ever ya legiens.
Isa
. 33. G.-tar has a missien tn teach philnsnpliy
UH
g - and the free scietices. He can cause leve tuid
' hatred and can make peeple insensitive and
ignerant. He teaches linw tn initiate things be-
lnnging tn his kilig. llttuavstnn. He prevides l:ienei'it'ial_fitriiit'i-:1.»-£.i'
frem ether magicians. and he will answer quesdnns abetit the
past. present and future truthfully. He can swiftly transpert pen-
ple frem nne ceuntry tn annther. Caaa appears in human Fenn
when die sun is in any ef the seuthcrn signs and walks in frnnt
effeur mighty kings as ifhe were dieir guide. He is a president
and rules ever fi legiens.
34. Fnitruit generates leve between men and
' = wemen. causes lightning. thunder. stnrtus and
can give truthful answers aheut hntli secret
V and divine things. Hewever, he never speaks
the truth until he is inside the triangle. He ap-
pears as a deer with a flaming tail. but takes die thrm ef an angel
with a hearse vn.ice when inside die triangle. He is a ceunt and
rules afi legiens.
35. l‘vlai.=tci-insias is a great wai'rier. gives truth-
ful answers in all questiens. is ltiyal tn the ma-
gician and dees his werk. He tnld his leader.
Selumen. that he hepes tn return tn the seventh
tlirnne in Heaven after |.aee years. Hc appears
as a welfwidi die wings nfa gril-l-in. a serpenfs tail and a meuth
that vemits fire. He is a marquis and gnvertis efi legiens.
35. 5'retas teaches astrennmy and die use nf
herbs attd gems. He initially appears as a mighty
raven nf the night. but takes en a human ferm.
He is a prince and rules ever all legiens.
‘IUD
gy. Pncncit teaches science and is a skilled
pnet. He wishes tn returti te the seventh tl'u'ene
after i.ann years. He appears in the shape nf
the Flineniit bird. has die veice ef a child atid
sings snngs nf beauty. He slnwly takes en a liutnaii ferm befnre
the magician. He is a marquis and niles an legiens.
35. Hat.-rnas nr Tvlairri-ins builds tnwers and
Fill diem widi ammunitien and wea ens He s 12- -
sends snldiers tn appeinted areas. He appears
as a wnnd pigenn speaking witlt a rengh vnice. This demen is
a ceunt and rules ever -.15 legiens.
" _ 39. Tvlatriias builds hnuses and high tnwers
‘ ' and can give knewledge regarding the enemyls
l thnughts. desires and deeds. He prevides a
' bctiefitiial_fitnn't'iertlr and gratefully accepts gifts.
but betrays the giver. He first appears as a crew and then takes
en a human ferm. speaking in a hearse veice. He is a president
and rules rte legiens.
A . .d|-D. flaunt has a missien tn steal u"easures frem
v ___ l the hntises nf kings and tn bring these te ati
appninted place. He can destrey cities and the
dignity nf tiien. llaum tells all abeut the past. tlie present and
die future. and creates leve between friends and Fnes. He initi-
ally appears as a crew and then takes nti a human ferm. He is a
eeutit and rules ever 3n legiens.
ED]
41. Fe-eat.eIt's task is te slap peeple and te
drewn them. He causes warships te capsise
because he eemmands the winds and the seas.
But he hurts ne ene unless the magician erders
him te de se. Fecaler hepes te return te die sevemh threne after
1,eee years. He appears as a tnan with the wings ef a griflin and
is a duke ever 3e legiens.
. IIIIIEI _ _ 42. ‘ferns rules the waters and guides ships
bD} ef war. ht the request ef the magician ‘Jepar I H ean create stermy seas and
make them seem
te be Full ef ships. Vtspar can cause peeple te
die frem retting weunds within three days and causes werms
te repredece in the weund. Vepar appears as a mermaid and is
a duke. ruling avg legiens.
43. Saaweeit lauilds tnwers, castles and cities
and supplies them with weapens. He prevides
beneficialjiiatifterti. Sabneck appears as an ar-
med seldier with the head el'a lien and riding
a pale herse. He is a marquis and rules ever 5e legiens.
apt. Bstait has a missien te remeve the sight,
hearing and mind ef any man er weman at the
request ef the magician. He steals menejr Frem
the heuses ct‘ kings and returns it after nsee
years. He fetches herses antl ether things, but must he ertiered
inte the triangle. because etherwise he betrays the magician and
tells lies. He can reveal hidden ubjects that are net kept by evil
spirits. Uceasienalljr he prevides beneficialfemt'ilr'ea'r't'. He appears
as a weed pigeen and speaks with a hearse, but suhtle. veice.
Shes is a marquis and rules ever 3e legiens.
‘I.-DEE
45. 'v't1vr; has a missien te reveal the hidden,
II witches and events ef the past and Future. He
w builds tewers. destreys walls and preduces
stermj; seas. He appears as a lien riding a black
herse and carrying a serpent in his hand. He is a ceunt and a
king and rules 35 (in seme eriginals it is 35) legiens.
46. Etrrteiss's task is te teach astrelegv. gee-
metry and ether arts and sciences. He teaches
the value ef herbs, gems and trees. He meves
dead bedies, switches their leeatiens and lights
candles en the graves ef the dead under his eemmand. He is a
ceunt and initially appears as a menster but takes en the shape
el“ a man. He has fie (er I5, accerding te seme versiens) legiens
suherdinate te him.
4?. "u"u.#.t. ignites the ieve elwemen and reveals
things in the past, the present and the future.
He eauses Friendship between Friends and fees.
He appears as a niiglltp dremedatjt. but en the magieiaifs re-
quest he takes en a human ferm. He speaks Egyptian, but net
PEI"li3=lEtl}'. He is a duke and rules ever 33 legiens.
43. Ha aes1v'r1’s task is te make peeple wise
and instruct them iti numereus matters, such
as the transmutatien ef metals inte geld and
the turning ei water inte wine and wine inte
water. He appears as a mighty mt with the wings et" a griflin.
but at the magician’s request he takes en a human ferm. He is
a president and rules ever 33 legiens.
ee3
49. Csnestt. speaks in a mysterinus way abeut
hidden things. He teaches geetnetry and the
Free sciences. ht the magtieianls request. he can
create nnises Frutn stermy waters. He heats up
water and discevers baths. Crncell is a duke and appears as an
angel. He geverns 4.3 legiens.
' ' 5-e. Fniteas teaches philesephy, astrennmy,
rhetnric. legit. chirnmancy and pyrnmaney. He
appears as a cruel eld man with a lung 1;:-eartl
and grey hair. He carries a sharp weapnn and
I‘ ‘L I
rides a pale herse. He is a knight and rules
ever an legiens.
51. Bette gives truthful answers abeut the past.
the present and and the Future. He can tnake
peeple invisible and make them seem witty.
He shnws himself with three heads. ni which the first resembles
that ei an ea. the secend that ei' a man and the third that ei"a
ram. He is a king and rttles ever an legiens.
51. Atteess teaches astrennmy and all Free
sciences. He alsn prevides a beneiieial_fiti;=tiIt'.itr—
rtlr. He appears as a seldier riding a great herse.
He has the lace ei'a lien and is red with flaming
eyes. He is a duke and rules 35 legiens.
are
' l 53. Carat is a geed debater. His task is tn te-
l -ach peeple the singing ni birds. the mnning eF
. 1; . i nites. the barking ef dngs and the veiees ell all
' ether animals. as well as the seund nf water.
and he gives truthful answers abeut what has heen. is and is tn
ceme. He initially appears as a thrush, but takes nn the ferm ei
a man carrying a sharp swerd. He answers in burning ashes and
glnwing eeals. He is a president ruling ge legiens.
$ 54. l‘-rluaiauit teaches philnsnphy perfectly and
can inrce the seuls el'd1e dead tn answer the
magieiaifs questiens. He appears as a warrier
riding a and is erewned with a duke's
crnwn. Beinre him walks his ministers with trumpets seunding.
He is a duke and a ceunt and has 3e legiens suherdinate tn
him.
l _ l _ It 55. Uanlias reveals that which has been. that
._|. which is and that which will be. He grants di-
gnity, lneatinns and appreciatinn irnm Friends
and Fees. He gives rruthhtl answers abeut di-
vinity and the creatien ei the werld. He is leyal tn the magician
and dees net allnw him tn he tempted by any spirit. He initially
appears as a herse. but later takes en human ferm. He is a prince
and rttles an legiens.
55. Gaeivteav er Gnranitv speaks abeut the
past, the present and the future. He reveals
hidden treasures and ignites the leve nI' beth
nld and ynung wemen. Gremery appears as a
beautiful weman with the crewn nf a duke riding en a camel.
Gremery is a duke ever sti legiens.
ass
" _ * gy. Use teaches the flee sciences and gives
y-.v_ truthlul answers regarding secret and divine
tepics. ht the magirian"s request he can traits-
" " Fnrrn peeple intn anything, and they will alsn
believe that they truly are what they have been
transfermed intn. Use initially appears as a lenpard, then as a
man. He is a president and rules 3 leginns (er 3e, accerding tn
a feetnete in nne ef the manuscripts).
J"I
53. .-'-‘liar bestews wenderiul knewledge in
astrnlngy and all the Free sciences. He centers
beneficialfirmit’.ima'i and reveals treasures that
are kept by the spirits. Amy appears at first as
a flaming Fire, but takes en a human shape. He is a president
and rules ever 35 legiens.
5.3. Usiiut teaches hew tn use the stars and the
hnuses ni the planets. He transfnrnls peeple
and grants dignity and hetteur. He appears as
a lien with a serpents tail riding a streng and
pnweriul herse. ln his right hand he helds twn hissing snakes.
He is a marquis and rules 3e legiens.
fin. Varuts gives instructinn in all practical
crafts. but alse in philnsnphy and ether sci-
ences. He appears as a lien with the wings ef'
a griifin and is a duke with 35 leginns suher-
dinate te him.
anti
iii. Zanan bestews wit and turns wine tn wa-
ter, blend tn wine. water tn wine and metals te
ceins. He alse makes Feels wise. Initially. he ap-
pears as an ea: with the wings ei' a grifl-in. then appears in human
ferm. He is king and a president and rules ever 33 legiens.
Ea. ‘elapse reveals hidden treasures and the
lncatiens ni snakes. He appea.rs as a child widi
the wings ef an angel riding a twe—header| dra-
gen.
53. !1iive1ts.s's task is tn sew dissensinn. ll the
magician is net carei'uL Andras will slay bnth
him and his cnmpaninns. Andras appears as an
angel with the head ef a raven. He has a sharp
swerd and rides en a strung. hlack wnli. He is a marquis and
mics 3e legiens. '
E4. Ftanans nr Hsnass gives truthiul answers
abeut the past, the present and the Future.
Hewever, ii he is nnt nrdered i11tn the circle
he will lie and betray the magician. Eventually
he will want tn talk abeut the creatien ef the
werld and the Fall nf the angels. He can destrey and lncineratc
the magici:-:m's enemies and will nnt allnw him tn be tempted
by ether spirits. He initially appears as a mighty and terrible
leepard, but then takes a human ferm with a flaming gme and
terrilying facial expressien. He is a duke and geverns 35 legi-
ens.
ass
53. Arvnaeatrrtus teaches periect genmetry
and everything regarding measurement. He
alsn prevides instruetien in astrennmy attd can
make men resemble birds. at first he appears
as a peaceck making a great nnise, but then takes en a human
lbrm. He is a marquis and rules ever 35 legiens.
55. Crrttarcs nr Kttuaats gives instruetien in
l grammar, legic and rhetnric. Additienally, he
reveals treasures and hidden nbjects. He rules
ever the spirits in a.fr'iea. He appears as a brave warrier en a
black herse and is a marquis ruling 3e legiens.
65 - - - 5?. .-ltetnuscrits makes trees bend and Fall.
‘ § G He initially appears as a unicnru. but at the
"H tnagieiaifs request he takes en a human ferm
and causes trumpets and all kinds ei instruments tn be heard.
He is a duke and rules ever up legiens.
55. Bc1.u-.t. bestews titles and generates appre-
ciatien irettl bnth Friends and lines. He prevides
' ' heneficialfenu.-:’t'er'it'. llelial appears in the ferm
. _ ei twe beautiful angels sitting in a carriage
made ni fire. He speaks in a magnihcent veice
and declares that he was nne nl' the wnrthy angels that fell first
He was created right alter Luciler. The magician must eiler him
sacrifices and gifts er he will nnt mvc truthittl answers. He is a
king and rules ever 5e legiens.
sell
Q 5g. [ll-rttaaaars teaches the use ni herbs
}| +| [in seme manuscripts. birds) and precinus
3 stnnes. He causes all kinds ef birds tn appear
in frnnt ei the magician and make them sing
and drink like real hirds. He appears as a pentagram. but takes
en a human ferm. He is a marquis and rules ever 3e legiens.
ye. Sense can meve things and can travel
arnund the werld in the blink nl an eye. He
eitpnses thieves. hidden treasures anti nbjects.
He will de anything diat the magician asks. I-Ie
appears as a beautiful man en a winged herse.
Seere is a peweriul prince whe is ruled by .li.1vt.i.viann. the king
nl' the east. Seere rules a5 legiens.
g B yr. D.tsrr.t1.rnr~t has. as a task. te teach all arts
and sciences and tn reveal secrets. Since he
G H knnws Ll‘lE[l'tt.1-ttgl'lltt elall men anrl wemen. he
can alse change them. He can ignite. leve and
can create the appearance ni any persnn. He
shews himself as a man with a great mnnher el Facial espres-
siens, bnth el' tnen and wemen. He helds a bnek in his right
hantl. lluvratrurv is a duke and rules 35 legiens.
ya. auearimatus returns stelen prnperty. re-
veals mean and cunning acts, as well as captures
and punishes thieves and iniquiteus persens.
He alsn reveals hidden treasures. He appears
as a man with a great serpent in his hand. He
is a ceunt and rules 35 legiens.
ses
Dc:-an 1.'r Ctiaaesrual neat: as
?t'actical wtn'lt with Cnetic anti ritual magic uses curres|iettcl-
enc.es that can be tieutt-:l in the ulcl heel-ts Ell: the blaclt arts. The
Fellnwing curres|;:-crntlettces sheuld previtle the magician with an
ample arsenal nf tenls anti attributes that will enahle suecesst'ul
practical wt:-rlt with the Cnetic ferces. The seurce ef these at-
tributes is in tlillerent grintuires such as the Cassie, the Urimefre
affleiteriatr, Aibermt Magfim and The Keg: tyrfiefemen, as well as
tables in Tfie.’h"a§2:.r by Frances Barret and 1I'|fll'll1S~t'1I'l]‘tlS lrurn the
erder til Uragttn Ruugc. iltmeng the cerrespendences belew, ene
can find the astrelc-gical symbt:-ls til the planetary cletne-ns, the
runes that _Iuhanttes Bureus attached tu the weel-zclays itt the
Cctthic Qabalah anti circles with clemc-n seals fer the demens
-:Jl' the weekdays hem the Cninefre efffanerties. These demens
sheuld be cenjured up, airletl by the circle, en their cetTespentl—
ing clay, during tl1e lteur that is written.
.l'Llbertns Magnus suggests that the magician shnultl Ft:-llcaw
planetary times, nnt erclinary time. Planetary time is basecl en
the heurs tilatrttial daylight {i. e. the heurs between sunrise and
sunset}. ll‘ it is l-iFteen he-urs between sunrise ancl sunset, diat
will be gee minutes. llivide this by twelve, and ene will then
reach twelve *5:-la|ietat'y"l1tJ|tit':-1, each e-ti seventy-live minutes clut-
ing as clay. The magician dees net necessarily need ta Ft:-llew
these er any ether instructiens slavishly, but must in the first
instance trust his ewn intuitien ancl creativity.
The cerrespnnclences can be viewecl as a palette with which
the magician paints his ritual. The tnagieian shettlcl tlevelep his
creative ability te find new ways of uniting the clifierent ec-
cult cc-rrespnnclences an-tl is advised tn atltl new nnes. Du ring
cireams and eccult studies, addititmai cerrespendences will be
lbuncl.
L1-H}
Planer: Sun G llrtiy tj.y"t':‘ie tt:stvl'.' Sttntlay l,Q!:;,tr:itr.' '['l1agi_ricrn
flmgv-tgfl '|I5'iIg,l1i:,|r_:I1r_' LlE:'.I'i't!|I'H tllf-h'£tl?.!|'Il"r:tIl£§,-'.‘
Enratlt Etlrgat
fcertjwetf llletween
Ll‘ pm ene’ 1 em)
Kt'a,g:r t5!'.*.-lie Cectia: Paimen, Beletlt, Asmeday. Bael. Eelial. Ealaam. ‘fine.
Zagan, Pursuit
{?at"e.r,' flfeteti 1':'a:Irts'.' I?tcest.re.*
Yellnw. Geld Geld Diantetttl, Ttiyiaa F|'anltit1cense q’Earttet':’Ia cart.-s~n'{,l
.r.'lttt'.tiI'ttI.|'i" Efrai -5't:g1't efriie .i?.'ert’t'ec.' Rene 1-if.-1-ie {}'e!
l'it'r f ie-:‘ie.e"a.|'i.' 1
Lien Hawlt Let: Eel
Fttrr:-.r'.t: Iliaetnnn wti|'l-tings and cntnmunicatittn witlt the higher sell.
Fewer, sticcess, hnnnun lengevity antl wi:-ltlmn.
Fle:vet‘.- l'v'lnen K Dqyefsec teeeit: l'l"lu|:tlay fllftjflltle-‘ C-lmfllifil
Dem,-zm rile:h"ean.- - Llcretm sfSttt'tt1i:tj,r.'
Has mudfli Ll] eiler
1"cenjured at nzpit
,1; q. tlitt‘E':"l'.\".-‘I?’-t’r';"I H‘ pm strttf
'* iI'l'.l£7t'!iPt'l'k-{"Ji-". er .l'et'ts'een
3 em nee’ 4 em)
:’l1l'ar5:-wiser r.:f'tec tiiietia: Gamigin, tltmen, Lerailthe, l"'~laberius,
llnnevc, Funieus.
Manrhesias, llheneit, Sahnnclt. Shatt. 'l:l'['liJ.I, Ftnclras, fittidlealplius,
liimaris.
tԤ'e,l'r.e*: Mrtee Steam i'rae.=v.e'.-
Silver Silver Pearl.'l'.'-|*ystal. llttsr-Quartz Jasmine {]ermine.eigr"en¢t§fJummj
zrlrtiit-tnv'1' Hire’: Sign sfriie Eerffec: Ra.-vc sftfte tfIee'i£t- kl]
[]e-g, {lrah Dwl Cancer Mali
Freanr: Dreams, fantasy, astral jnnmeys. giving hirth. erntieism,
paranormal abilities, witchcraft.
l
Fitters‘ ll-ll:u's Q’! Hag: rlfalte meal: Tuestlay (?ft:a.Fte.' C-olachab
Hewett +3.?"rli"it.-'1r: Herman I-3.?" T,-'ere"e_y: Frimnst
Harzahel {as-.1 reliant’ »"'v’e'1tt-:‘5.retll*; l
trm_;1'erro" tirrrsceri
v ene’ H] pm) |
Che:-'t.tr t_g.-"'r»-is Gertie.‘ Botis. lvlarax. lpos. Glasya-L-abolas. Ronove,
Furfur. Halpltas.
Haunt. "v'ine. l~lil'rot1s. ll'lurrnur. lltndromalus.
t'.le:’e.r: :l*l'e-teal“ Stem‘: ftt
lied [ron lieby, laspis Pine (Pt'.=tt.e' .n'.-’t:an'rtIr_.l
.-tlm'met': St'rtti' Sig.-at‘ efatr .?.l't-a't'ec: Suns ty"'='.='ie t§'e.-v'ii'r /1
Ram Falcott Aries a11t'l lit.-nrpio Tidher
Favors.‘ Courage. conflict. war. delence. eltE|‘f§}', |1e+wt-.r.
Planet: ltlercury Y Day :51’his resell“; Wednesday (l.l"i}wia.' Satnael
Htwten sf Deman tg"l71'?"e::£ri,:*rti"tt_5:.'
Taphtharth arath P iltstaroth
{E} finnjeretf tletttieeav
H‘-I arm’ 11 pet)
._../$55
Hrerialerio gflvie Garret: Marl:-as, Beer. B~c-tism Maratt, Claya- Labelas. Foras,
Gaap.
Malphas. Haagenti. Caim. Cls-o, Avnas, Zagan, ‘llnlac.
Calm-: kl’;-'i.'t‘rt4{' S!t=~.ne.' .|"ttcerz.re.'
{)I“&t‘t_5§l1= yellow l"-tlercury, ltletallic [l1i}tl.L‘lI‘E tluiuethyst,
Sauttlalwood
of silver and gold Tttrquoise, Dpal {Sonrefwe et't5taw,l
.-l'ttt'mtt't'i' 15'ti?'r;".' Sig';Ii'..r t_.‘;f.=Z|li'e .Zee':i:te' Rune affair
[:o!i"it'r |?o.|'it:tltnli.*
llilonltey lvlagpie Gemini and Virgo Udhen
Feeorr: "l‘|ave|. itttelligenre. communication, writing, education, medicine,
travelling between the worlds. alteretl states of consciousness.
,FlI.l:tt'te.l'.' Jupiter 2|. £1413; aft.-‘ie u:ee.l*.- Thnrsrlay Qspa.-.- {I-
ha'agsl1elthtl:
11933,,” grfgfgfffgjt Danton 13,!" l'lis:rs¢itty.'
I Ijgmagl 5ll'i.ZllE1l'.lE
“___ fcerijercol ttrtovren
5 eret’-t em)
Hrtktccr t_y"'=’.-'ie.= Ceetat: ‘l-lassago. Sitri, lpes. C-aap. Stolas, Urobas,
Seere.
{'._'e.-lorr Marne Sfarts; .-'no=-rare.-
Blue Tin{pewterll Sapphire. Lapis Laauli Gedarwootl (lT'r.:t'n.t+'ttrilatiIire,.l
Jnrmefi ,tt'irt.l'.' Sig-m tgftee Zodiac Static ty"ri'l'c tiles.-'tt'r Uefiefeii: D
Elephant Eagle Sagittarius and Pisces Thors
Foswri-.' Lurlt. success, social status, honour, money, riches. political power.
;-e,,,,,,_- 'v"E:nns| Q nay glftalle Ftiday Q.s;sss.- tlfarab Earaq
.5-‘eraser: sfl"em.e: I1‘-‘f?1=‘"'-" If
Kgqjgmgl BI:(Il‘.tHl"tfl
is cl", .__ fren_,t'erea' ilrettt-'eert
Q, r .i" pet err.-1' mt'a'ni_g.lij,l
Dmlzar -gft.-Er {'Irrv.-a'e.- ftgares, ‘valetor. llarbatos. Clusion, Elligos,
Eepar. Eatltin.
Sallos, aim. Bim. Ftstarnth, Folcalor. ‘llepar. Llval. llecurahia. Crocell,
Alloces,
ll'lurrn|:r.'lla1nori, Naphula, Havres. lhntltiltias. Datitalion.
E'ei'or.' .Mrrel'.' Stone: Inrerr.re.-
Green Hopper Emerald. Carbuncle Rosewood {Z-futile nnaedura)
REM? I5_l;lrl'll:r‘t’
Cat Dove {Res-en: EH-F Libra and Taurus Frey
A :1-l?‘!I-ll‘ Ewe-yl
Flrt=or.r.- Love, sex. eroticism. pleasure, marriage {also magical marriage}.
battle
-1|||rli r_-H-t|rrtrl|=- '|t.rl'|.|=l|1 r'|=I-l:|.H-1-|‘l h"1. EFT fl‘l'
l:l'l‘LI'l"' ‘l"lF"I"‘l'."F'I‘Ii‘ll"‘l‘Il i'tI'*'ll|I'll.l'll I'l'lfllTltT".
Pi'enet.' Saturn "5 Hey gfter reetvi: Saturday {i'li]s.ee.' Satatiel
{cen one lite rri'o'tre’ re Heard)
Demon :3,-"Sen.tm:— Demon efSntur'e'e_;;:
Ea:-tel : {Inland
Hnigiio-gfsie Geen'e.~ Furcas.
Chfer: .-‘H’.-:=rtrd' Ste-iser Incense.-
Blaclt Lead Garnet Myrrh (Cennetleeere eg.-rrliej
,'t'nt'.eteil- Birth Sefttie .E.'ee't'er.- Stine .-:y"t.ee {Ferrite t;es.t.e.t.~
Ibex, ltaven, Capricorn and Aquarius Lagher P
Tortoise ll-lulture
Feuer.r.- Karma. punishment, old age, wisdom. death. inheritance, property,
aiidiemy,
rt’t'.rti+- cites, transmutation oi' metals. rebirth. hiaclt anti darit magic.
necrotnaney.
Pastrticst Corrie lvlsctc
Rituals are not the sole way of contacting demons. Goetic medi-
tations are an edective metltod of conjtuing these Forces. Such
a meditation might include a candle and incense correspond-
ing to the planet of the demon. HI, for example, the magician
wishes to worlr. witlt seitual magic, a demon like Sallos (number
nineteen) could he chosen. Sallos is a duke and, thus, belongs
to the planet ‘reuus. It deep. green candle is lit together with
incense oi' rose wood. The sigil of Salios is placed in front oi
the candle. The sigil is drawn on darlt green paper. or in a clarlt
green color on black paper. A more amhitious magician might
carve the sigil on a piece of copper. the metal corresponding to
‘Jenus. The demonis name is used as a mantra, and the magician
can initially meditate, concentrating on the lit candle and, after
closing his eyes For a while, visualizing the sigil. The meditation
is brought to a close with the lighting of a white candle followed
hy a short, concluding meditation.
Ftttother powerful mediod of meditation is to visualize the
sigil of the detnon until it is burned onto the retina, and then
to close one's eyes and gaze upon die inner version of the
symbol. The magician draws the sigil on a large white piece of
paper with iult of an opposite color. For Sallos. that will he red,
because that will appear as green when burned onto the retina.
A strong source of light is directetl towards the sigil. and the
magician should look at it until the symbol appears to be glow-
ing with its actual color. "Wlien the magician closes his eyes, the
sigil will appear as an inner image. in a tuauner similar to that
described above, the magician can use the name of the detnou
as a mantra.
‘iiisualization eitercises are also a good method to use for
contacting the force represented by the demon. The descrip-
tion of the demon in the Ueetie might serve as a basis for the
11.5
visualisation. titsmoday is visualized as a figure with three heads,
of which the first resembles that of an on, the second that of a
man and the third that oFa rant, while the figure has the tail of
a serpent. The magician visualizes how Asmoday vemits flames
of lire and how his Feet are webbed, like those ol' a goose. tits-
moday carries a lance and a banner and rides upon an infernal
dragon. The magician visualises the image. httt also the sounds
and smells that are associated with it. The flames probably reek
of sulphur, and the dragon might cause a great amount of noise,
bellowing and heaving. The visualization can also be set in a
suitable environment associated with the demon. Perhaps the
magiciatt visualines ttsmoday and his dragon ascending up From
an Abyss intn a hot desert.
To make a dream working with a demoni.c ihrce one can place
the sigil under a pillow. lt can be made in the correspontling
metal or he drawn on paper with the corresponding inlt color.
The room can be filled with the corresponding incense, and a
stone corresponding to the demon can be attached to the fore-
head using adhesive tape. The stone will serve to remind the
magician dtuing sleep to become conscious in the dream and
to contact the spirit.
It classical method For contacting Uoetic Forces is to create
amulets of the specilic demonic seal. lf one desires to better
ones i-tnowledge of science attd to increase ottes intellect, Ma-
ratt might be a suitable Force to contact. Matatt is a president
corresponding to Mercury. The amulet can be constructed in a
miitture of gold and silver that is initiated by being placed itt
sattdalwood smoke. The amulet is most appropriately made on
a Wednesday. because this day corresponds to Mercury. The
magician can also malte an amulet in the corresponding color.
The magician can carry the amulet and use it as a source of
inspiration and energy.
'lIE
[loertc Eztrattttztveas
The impact of the Gertie and the classical books of l‘l'lE black
arts on the dark magical tradition can hardly be overestimated.
Countless magicians and witches through the years have worked
with the Coetic tradition, but it has still been an area of magic.
that has been looked upon witlt fear attd suspicion. Eitpericnces
of Coetic magic can be both frightening and dangerous For a
person who is not properly trained or is psychically unstable. l
have had the pleasure of conducting many experiments based
on the Goetic tradition. both alone attd together with ot.lter ma-
gicians. ] have had the opportunity to guide and insouct people
who have had the desire to learn Qliphotic and Goetic mag'c
in both theory and practice. Through this work l have had the
chance to listen to numerous descriptions ofllioetic experiences.
and some of these are included here. Perhaps a Future book will
more thoroughly cover these past eaperiences. The first ettautple
comes from a man in his early twenties who was assigned to go
into the Forest to evoke Claim.
The ritual was cond ucte-d a Few days after mirlsummcr at five in the
afternoon. I had walked quite far inte the forest to a place where
I would not he disturbed. My magical teacher had assigned me to
evoke the liFtyFthird Goetic demon, lSai.tn, because l had decided
to been-me a veterinarian attd have an interest in debating animal
rights issues. Calm is presented as sltillerl in debate and teaches
the ability to lutow the language of animals. lo a small glade, l
constructed a ltittcl oi circle made of brattcltes and sticks that l had
collected. I sat down for a moment and meditated with open eyes
to see ii l could littd any suitahle magical gate. Before too long
a Forlt of branches appeared as a natural gate. llight behind the
Forlted branch another ltoriaontal branch added to the lhrlt to tnalte
a natural downward pointing triangle. l.n the vegetation behind
any
the forked branch it was easy to visualise a tunnel or some kind
of overgrown path. To strengthen my magical struct.ure [created a
triangle From three branches that l placed in the fork. Thus. l had
now two magical triangles: one that l ltad t:t'eated attd one natural.
lo dte fork l placed a piece of paper on wltielt I ltad drawtt the
sigil of Cain]. but it did not cover the vegetation behind the fork in
any sigttilicant way. l had drawn the sigil on orattge paper because
this color corresponds tn Claim, who is a president and belongs to
lvlercury. For the same reason l had chosen to condttcr the ritual
on a Werlnesday. l returned to my circle and lit the frankiuccttse
and placed my wand in front of me, pointing towards the seal. 1 sat
with crossed legs and chanted the name of Calm repeatedly. iltfter
what felt like an hour a lteavy tiredness came upott me. l"iod1ittg
had occurred. and ttty eyelids felt like lead. l dosed elf lbr :1 short
motnertt, but soon opened my eyes again. To my sttrprise the glade
was now covered in darltncss. lt was not night or even dttsk, but
tnore like a huge shadow covering the glade. Still, everything was
ttluclt clearer, as if everything was shining with a faint, but still in-
tense glow. till sounds were likewise very distinct and clear. lt was
as if all the birds of the forest were singing right into my car at tlte
same time. l looked up towards the triangle, and it pulsated witlt ti
golden light. The vegetation behittd the ttitutgle behaved strangely
and rotated attd turttetl back ottd liortlt creating ltalcidoseopic pat-
tems.l was nearly hypttotised by gazing intn drr triangle. Suddenly.
a bird landed: l believe it was a hlacl-zbird in the center of the forlt
that looked straight at tne, chirping silently and calmly widr a ine-
lodic and melancholic song. The song was very beautiful, and l fell
exhilarated and fascittated. The bpalt was glowing witlt a wonderful
orange color, attd the birds sittgittg got a stronger ltold upott ttty
mind. The song was almost paittfttlly beautifuL and I discovered
dtat tears we re ruttttittg dowtt my face. What happettetl ttext was so
peculiar. especially since it felt so natural when it ttocurnetl: l fottnd
myself talkiltg to the ltird. l went cold when l realized that I l'tad
had :;[l[]|11E t:v_s11y'e1'ss1titJtt with l.l'tE l'.llttt'.ltlL'tiI'tl. l seemed
ttt ttlttlerstand
;,1,-,;.~_-|-yt;|1i|1g it said. The singing had turned into meaningful words.
‘ilie had talked al:-out everyday topics. 1-infill '-I5 I-his "r't'rf l11|‘1I!T‘
slid 5‘-"H-1 d.
but also about pltilosophy. love, death and Ll‘lE constittttion of the
mind. Sometimes it seemed as if itttp-ortant key words spoken by
the hlackbird could also he read on the grottnd. lcouid read words
from die patterns that appeared on the ground. 'lltey appeared as
glowing patterns of tihers drat lIl't.?t1ElIl!"l.E' words, sometimes without
tneaning, but at times a meaning that had an urgent signiftean cc to
me ott a personal level. turd. as suddenly as l blinked the experi-
ettre was over. The huge sltadow was gone. and it was once again
a warnt summer's afternoon. Sound. color and light were again
normal. and the hlackhird was gone. l stayed in the glade a couple
of hours attd rellected on the expcriettee attd hoped that the bird
would return. Finally. l gave up and went home. it was hard for
me-. but very tempting to believe that the bird had, in fact. been
Cairo. who is described as a thrush.
it rather basic, hut still powerful way to work with Goetic magic.
is to use a tneditation circle. The sigils can be used instead of
those mattdalas or yantras that are commonly used in yogi. flfld
die names of the demons cart be used as manl'.I‘as. To Wfifli iI'I
a group often heightens concentration attd the power of the
worl-ting. The only disadvantage is that the time that one can set
aside for a working might differ between participants. A woman
described the following experience.
There were about lifteett of us in a meditation circle. The room was
in a basement turtted into a magical temple. ‘ill-is had been discuss-
ing the Saree and were meditating on the spirit that we had chosett
from the Gertie. l had chosert Pursori. by tdtauce. hill also |ItE"1==11I5E'
l thought that it sounded fascinating that he allegedly could give
jttliot-mating regartling the creation of the world. We had drawll the
atli iii}
sigil til‘ the spitit en a piece ctl paper and meditated tin the symhnl
i.t1 the faint light ul' the sule candle that was placed in the center ef
the meditatitttt t'it'rle. The guide teld us te memnritte t.he sigil and
put eut the light. In cemplete darkness. the meditatinn ctnttittued.
and we visualised the sigil and repeated the detttutfs name silently
in nur minds. l had participated in several sitnilar ettercises witlt
varieus results. In snme instances nnthing at all had happened. but
it was still inspiring and relaxing. fin this particular uccasic-n die re-
sult wnttld he mnre tangible. After ctttly a shnrt whilel felt weight-
less. I had the sensatien uf llttatittg art:-und in cttmplete darltness.
The e-ttly thing that I ceuld see was the sigil itt frtint uf me glnwing
with a gray white luster. In the cnntnttrs ef the sigil a character was
appearing. It was a nalted. muscular man with the face c.+l' a lien and
a ltingis crewn en his head. He held twe serpents itt his htutds and
a large serpent lingered aruurtd his hndy. The visictn rentitttied tne
nf an image l had ence seen in :-t hnult. The visien cnrrespcmded
tutally with hnw Pttrsnn is described in the Gerda The enly thing
that was missing was the bear that he is suppesed tti ride ett. Hut,
I did see snme stars in the ltacltgrnttnd. and aftertvards 1 t_'-3_t_11E- in
thlttlt that perhaps they were Ursa Majer and that Pursun had ceme
frtim there. I-Ie tn-crlt me up. and we flew tltrnttgh space. He peinted
dcrwnwards. and I ceuld see that we were [lying uver an infinite
biaclt sea. ti. stttrm was ragittg. A strung stream ef light began tu
shine dnwn iretn abnve unte a certain spnt in the sea. Frtnn the
sea. in this spnt an island grew up and became a whele cttntinertt.
The island was at first rttclty and barren, but subsequetttly heca me
green with life. Pttrsnn tnult rue duwn. and we sat tittwn itt :1 prehis-
tttricjungle landscape. Unlhttuttately. the eitpcricnee ended when
the guide rattg a bell tn eenclude the exercise.
l cht:-se litter as I thettght it ceuld be interesting. because Llrewley
had trtinjttred ltim. I alsu wanted beneficialy'hmit'titr'it' that ceuld
assist me with different things. net least itt the magical wnrlt. after
the candle had been extinguished. things began tn uetittr a.hnDst
itnntediately. Bne r's sigil began te rnr:-vc as if semeene was pu llittg it
lhrcefully frem different directiens. l detected a smell nfsmctlte and
did nnt believe it was fmm t:-ur iueet"tse.. since it felt difierent and
seetued tn cttrnc frem inside myself. ctr frtnn my mind. When the
seal was finally brnltcn. a shrielting metallic settttd was pruduced.
Frttm the sutntd I ceuld alsn detect a veice. I get a feeling that it
asl-zed me whe l was and what I wanted. I answered and gave my
name. stating that l wished fur E1‘IZ*E.1It‘.Il_yIrtI?;i"I!'t!I-II-ttl"‘!1I'. That
very me-ment
I discttvered tiny balls c-f light rntating arnund my head. They re-
senthled small jumping Figures that were dancing arnntttl me. l saw
them becume elearer every minute as if they were t-timing tewards
tue. ‘They sang a sting with higlt-pitched veiees cc-ntaining spiteful
werds nf nensense. 'T'hey leelterl lilte small. dancing dwarves. and
dtcy all had large heads resembling that nf the famnus Swedish
writer Jan Llillnu. The eitperienee started te give me a headacltt"-1
and I began tn banish Euer attd his jumping familiar spirits. I aslted
them tct leave. and I stepped visualizing the sigil. tltt this stage I was
very much lmping that the guide weuld end the esercise. Uttly at
the ring til‘ the bell did the experience leave me cempletely.
Fer these whe have reached a me-re advanced stage nf Cuettc
magic there are geed nppnrtnttities tn achieve synchronised
experiences. Three rather advanced magicians cnntributed with
this stery:
We were three persens whe had travelled tct a Ilault area un the
at the same meeting, a man whe was participating felt that the island ef Garland te
candnct a ceretnuny dedicated tn Fticalur. the
ettperience was almctst tctct lung and sutnewhat painful. ferry-lirst demen in the
Gertie and Ifepar. whn is the fatty-secend.
The time was just befnre tnidttight. and the autumn was still yuung.
E-ID T1-I
The air was wet and ci:ild. and the waves were high tin the diirlt
sea. The Haul-t stuncs appeared as huge. sliaduwy cltaratters that
seeinetl in surrtntiid us. The light hum seven large candles cast
lung shadtiws that trembled rest-lessly in the strung wind. Since
bnth Fncaler and ‘fepar are dultes, we cuntlueted the ceteniiniy tin
a Friday night atid lit die ruse nee incense iii the futir r.lirei".tititis. We
ltad alse iuade their seals in ciipp-er thread and placed these nu the
share. We had alsn drawn their seals tin twci green papers that were
bttrned in the candle's fire while we visualised htiw the seals were
released intn the air and tdiattted the names cif the twu deiiiiitis. i‘-lit
this eitact mciment we heard the setttid uf twe heavy wings abnve
its and a lntid splash in the water ahead tif us. hcrtirding tn the
btitilts. Fticalnr is suppesed in have the great wings cif a griffin.
and It"epar appears as a mermaid. We had written an itivncaticiit in
which we ftirtnulated a enmmnn eitelaniatitin cif tittr will. wliidi
we ltuped these twci {lactic spit-its cniiltl help its realise. Due uf us
read the te:-it while atiuther rang a bell rhythiuit-ally priadttcing an
eerie scntud. while the last briither played a flute made nf brine. We
heard the wings and the splashing ntiee again. as a distant whin-
ing liaise that made us thinlt i:if a thin vuice in the night. Clue uf
us caught sight cif sumetliiiig far ciut at sea. atiti stititi we ctiuld all
distinguish a caravati iif blaclt ships slnwly mnving ahead eltise tn
the liiitiaritt. Fr-rttti the ships came nn light. and we were all ratlicr
rrinvinced that these was nn mere sea vessels eut dciitig their busi-
ness. Eventually they vanished frem eur sight. and we started iiiur
jciurney hnttie. We wallted iti sileiiee. each bringing the eitpetietiee
intti the sleep that eatigltt its. when we had reached the hciusc and
uur warm beds. Twit: nf us dreamt abeut the lticatitin ef the ritual
atiii aheut a beautiful mermaid. In the dream the huge. blaci; shape
nfa man alsn appeared. He hatl great. darlt wings and steed tip-titi
cine uf the Haul; stnnes. The dreains were iitit eitactly similar. but
the I111.-ljUI' aspects were the same. The tltirtl member tif nur party
had tlreatnt nfa beautiful wnnian with green eyes attd red hair whe
f.1.‘.'.l.-‘ll’.
._-11ml-ted up frciin the sea inwards the It:-catinn iifihe ccremnny. lii
his tlream she had seit with the tvitiiifld “"1" “'1' '-he Em"-f Ehflm
Dtiriiig the ftillc-wing weelt '-1l"' t'-‘W11 “"5 T‘*3i*lli’i"‘1'
Ercitic aspects are net uiicnmrn-an in Geetic and Qliphcitic eit-
periences. Indeed. the dark side has always been cnnnected in
sesuaiity and erciticisin. tn such a degree that the driving ferce Hf
the tlarlt side can be described as being erciue. ft ye‘-IRS» ffllnfllf
magiciati shared ati eitperience tn a letter; fut‘ a perind she had
been wcirlting magically with the G-ha agshehiah Qlipha. Une
night she went tti lied as tisuaL she had nnt even dune any magi-
cal werk that day. But. after a while she suddenly fcnind herself
awalte again. She was lltiaung abnve her sleeping beds 111 hr-T
astral shape. She felt a sn-e-ng electric riiireiit. which l1-Illl her like
a belt. and slte was ence again in her sleeping, physical bedy.
I-lciwever she was still cunscicius. st first she felt panic since she
had the eitperienee nf being Incl.-ted inside the sleeping bedr-
Slie tried tn awalten her sleeping bedy withaut success. Since
she had eitperienccd siutilar states befnre. she ceuld cnntrnl the
panic. She was en her hack, which is camiucin at the arnval ef
this state. She neticcd that she must have remaved her sleeping
clethes. because she was ct:-inpletely nalted. The-ugh her eyes
an-.re clcised. she ceuld see her ream vividly. but it appeared
mnre ergatiic and alive than usual. The centrasts between light
and shadtiw were stranger. and it seemed as if the shadciws
were muving. If she had been awalte she weuld prtibably have
screamed and left the rnuin since a litige. black. winged shape
nf a mati ceuld he seen in the earner iif the rec-m. Instead. slit"!
felt very calm and eitcited. She lunl-ted upint his face and saw
that it was that ef a leeparci. He was cempletely still and tiiily
innved when she greeted him. She felt a very strniig sesual
attracticin in the spirit. and ati ei-nt.ic eitciteinent lilled her in a
new and ieveliiticinary way. tar heynnd anything she hatl st"-"ll"
ting
felt in her physical bedy. The spit'it meved tewards her, net by
wall-ting, hut by Heating th1‘t1t|g,h the air. Suddenly, l1e was aheve
her. His bedy was ice-celd and ethereal, but still electric. and
it Felt mere cenerete than a physical bedy. She ceuld Feel his
ct1iti_. nett-physical phailus penetrate her, and she came te think
ef tI1e steries abeut the witches" interceurse with the Devil at
the Sabbath. She felt herself tumble threugh the tmiverse. as if
en a reller—ceaster. The feeling was painfui but alse tilled wim
lust and surpassed any physical experiences eflust she had ever
felt. She wentieretl if the spirit ceuld have heen astareth. the
master ef Chalgshebialt but the leek eF the winged shape cer-
respended te Sitri, the twelfth Geetic demen, asseciated with
ses: and leve and the Qlipha Ghafagshebiah.
sea
EP1Let‘:t11~:
Geetit: magic has an ebviens hnle in Qiiphetic magic. The Q's»
halah is based en ancient dectrines regarding the mathemat-
ical-geemetrical Feunclatien ef the universe. it was tleveleped
within Jewish mysticism. but can he tr-.-tee-::i hack te Platenic and
F'yti1agerea11 ideas, which i|1 turn might be traced even ii1rU1e1'
back in time. Certain ideas peint te the pessibility eti Sumerian
er Babylenian reets. ed1ers claim that it was develeped in Egypt
a11d seme even that its rents ceuld be Feund in the mythical
Atlantis. The Qabalah is a mystical. mathematical language Fer
understanding spiritual precesses. but it is a ferm ef mathemat-
ics that is similar te music, and the diFl'erent Qahalistic spheres
ceme te he asseciated with the tenes c-F an ectave. Qabalistic
theughts have arisen in many places ef the werld. Sanskrit |1as
a rele in the Indian mystcism that is reminiscent ei Hebrew i.n
the Qabalah er the 1't1nes in Gethic Qahalah.
hltheugl1 the Qabaiah warns the adept el' the dark side, it
alse describes a tiarlt path el initiatien fer these whe are able te
read between the lines. Bed uses the dark Ferces te create man
and can beceme a ged if assisted by the ferce el' the dark side.
The Qabaiah ettplains that in the beginning, there was 1'!'t.il't, the
eternal state that can enly be c1-rplaineti by what it is net. Ftin
denetes a negatien. Ain is the limitless and timeless. witheut
cere er circttmferettce. light and ciari-tness in ene. censcieus and
uncnnscinus at the san1e time. Wlflfifl Ptin a will te be seiF-aware
was hern, bt1t nnthing existed eutside Ain, hence, nnthing that
1'-‘tin ceuld reflect itself in. Une aspect ef .|"‘LiTl wanted te create
the werld in which te view itself. ‘This Perm eFAi11 is called “the
theughtiiel light". er rilie-_y'er.'i tie taaftnietseft, and belengs te ‘the
right sidei The ether side ef Ain wanted te remain in itself and
eppesed the plan te create the werld. This Fetrn ef hilt is cailcd
‘the theughtless light‘, er .r.t'i-e-sin as nmésaettme, and belengs
as-5
te ‘the left sidei Tl1e right light separated itself frem the left
light a11d epened a veid in itself. This preeess is called Zt'n1.etna.
and in this veid the right light created the universe threugh a
nttmber nf etnanatinns. which are called ‘the right en1a|'1ati|.:-ns’.
The right light manifests itself threugh the mathen1atical£'gee-
ntetrieal struetu res nf the Sephirntli that are the feundatien ef
the created werld. The right light is perceived as the enly light
by these created by the right light a11d they call it Ced.
its a shadew ef the emanatiens ef the right light at1 at1ti-
Creatien arises frem 'd‘lE left light. These anti—werit:is are cre-
ated threugh ‘the left entanatintts‘ and are eailetl the Qlipheth
at1d ‘the ether side’: .5‘t'n'e Alien. They eppese the plan ef the
right light by bringing individuality and self-awareness tn the
inhabitants ef the Creatien. Wlten the parts ef [ireatien gain
self-awareness the right light is prevented frem seeing enly itself
in its Creatien. The mirrer is breken inte several pieces. Thus.
the Qahalah explains that the nature ef evil is separatien. But.
at the same tit11e. the preqnisite nf Creatinn is separatinn antl
tlemareatien. The right light creates by separating itself frem the
left light and frem its Creatien {this C-ed is nnt a pantheistit:
ged. but a separated menetheistic Bed]. Uurittg Creatien. End
sepatates the. l'leaven and the Earth. light and darkness {which is
illustrated in the C-enesis ef the Bible). ‘When the parts nfCre.a~
tinn becente self-aware they can separate themselves frntn the
creater a11d begin inclividnal acts nf creatien. This ave1'ts C-ed's
eriginal plan. When the parts ef Creatien reach self-awareness
they are separated frem (led and have the pnssilitlllty tn beceme
geds. These whe are uncnnscinus call the left light darkness.
antl asseciated it with the serpent i11 the Carden ef Eden er the
great red dragen ef the Ftpeealypse. There. are twe trees in the
Garden efEden. The Tree nf Life bel.et1gs tn the right light and
censists ef ten Eéephiras. eellectively knewn as the Sephirnth.
it stands i11 the east. The t_ree ef the left light is the Tree ef
-125
ltlnewledge that censists ef the tett Qliphas. eellectively knewn
as the Qli|1hetl1. It stands i11 the nerth. The Qahalali tleseribes
hew the left light shines frem the nerth. The light in the nnrth is
the light ef Lucifer. and man takes part nf it by eating the fruits
ef the Tree nf linewletlge.
The left light has been active threugh pritie. sexuality and
the thirst fnr knewledge. These faeters have created a tlesire
in man te reach independence in relatien tn the universe. The
tales aheut the Fall nf the angels a11d the Fail i11 the Garden
ef Eden beth describe this. as well as the character ef the de-
mens that the magician. it1 a Faustian spirit. cenjures. Cncl has
given man the 'law‘ tn keep him within the frames ef Creatien.
The left light breaks the law and gives man an eppertttnity te
independently decide what is gnetl and what is evil. The left
light teaches man nf an existential materity in relatien te find.
sitttilar ttt the ehiltl i11 relatien tn its parents. Dtily when man
has eaten ef the frttits ef knewledge. which she receives frem
the serpent. is his sexuality awnltett. The sexual ferce can new
be used fer repreductien. but alse fer self-deifieatien. The left
light teaches man tn beceme like C‘-ed. and certain Qabalists
assert that the left light in this ntanner centributes te making
Getl truly sell‘-aware.
Perchanee it is sn that Ced him selfwill tremble i11 the mirrer
befnre what will be revealed. Knewledge is a twe-edged swerd.
and the blade has n11e edge nf life and nne ef death. lfi as the
eld Qabalists. we decide tn speak abeut C-ed. er if we cheese
may ether religien and call eur [led by ether 11an1es. er if we
prefer tn talk abettt t.ts.=.- a|1d the Universe. it dees nnt matter i11
the least when standing befnre the Dark ltlysteries. "ii-“hen stand-
ing befnre the dark mirrer ef Death eur enter perceptiens fade
away. and we can either clese eur eyes in fear er stare inte the
darkness in Fattstian eutiesity. The darltttess is a relleetitttt nl
what is hidden inside us. By gazing inte the Abyss. eur seul will
19.‘?
reveal itself in its nakedness as snraething that will cause us beth B1 sttnenarut
te scream and te laugh. Wlien the laughs and the screams have
faded we will discever that the mest radical enlightenment and aetttrtta. .Hsn1tv
Beast-ttttts: ihrerfiaait geese fiiifawptiy.
the strengest light can be feund in the darkest depths. Translated and cemmentetl
by llnnald Tysnn. 1_r;g5.
—t'iiim~t»i~ Basil tgffirt-tilt Paiferqptip.
Tiirfiatiint 'l"r'.ntslate.tl antl entnniented by Jlttyeh l:~'lapl:ut. tgiig.
Eaaar. Fit1='.1t1-:r~1: ‘He G1:-an-l' tggg.
The 3:51-ls. ljversi-ittningen gillad eeh stadiiist av linnungen. tgty.
Bu'rL1:s. E. l'tl.: Ritaefflfegfe 1515-e.
Caewtsv. t't.1.1:ts'r1:a: I-lie Berni efi-‘Hedi. 1535.
-—flngnhs.1gy3.
“FF? entf Urtier Qflt5effnt'r IF’:-t'tt'ng:r. Igiljt.
Dan. Jessrn: Samaei, Lilit. and the Ueneept ef Evil in Early liabhalisnt.
i|1: .-i'.ita‘ertrittt‘Ptty'Jer:+'n1t1l{tttlIt5ttfcu'i. Edited by Lawrence Fine.
195,5.
Eutane. lvltaetnt: The t?tJert.196g.
Elana. H..tcnr.1.: The Deetrine efTransmigratien in Galya Flaaa. in:
iliitseratieffitpera an Knftbaieti. Edited by Lawrence Fine. 1555.
Etttxsstttt. Tnstrttts: ti»:-"tlir1l't1'te|.t;'t'.stt:t1t.
Evntstluttua iaeihgaqfrhaeaigga
F tntt. Lxwttanex: hitrnductien tn .E'rrntn'ef1l'~hy:e:-r er: Rhthimieti. tggg.
Fte-wet-ts. S'reet1et~t: stat-asst 1995.
Fearnatr. liltet-1: The ilfprfimf 1934.
Gtwsauae. ELLIDT l'i.: Fiabbalistie fiituals ef Sabbath Preperatien. in:
E.1'rerttt'efP1"tytsrr an Ktttilteileilt. Edited by Lawrence Fine. 1955.
CassT. Kan rvt-ere: Ceftr tgfrrie Silieifew. tgy 5.
-n£gaaadrqf£hen.1gyy.
Caaan. aarntra: The. ilnhar: Jewish l'vlystieism in ll~lediev'a1 ilpain. in:
Esmtn'et'i'=t:p-err en Kath!-et'e.e. Edited by Lawrence Fine. tggg.
l-lxtavt. E‘sv ean Suttttest: Kathi-cite t’-t-at-it-tea g!}":'ia'a’n: 1991
Kxatssen. Tnetttas: {.'at't5rttrtf H"i'1r=l".t'. Unpublished.
— t'lh'l*m'1l'.~ Mgihtaide gfrtie Runes. sees.
L15:v1. Ettrstas: Tmrntsvtdmmfrlfegir. 1935.
—?huHhnnesgfins@wmnfi.gpa
ash sag
l‘v’l.t'rtt1s11s. 5.L. l'v'[.selI-use-t11t. translater ef the fnllewing classics:
— The Bani gftftr Sacred .t'l'i"'gq'ir girflem-Mefnt nlte Megs. 1535.
—TTtr i'iI.'e-ittiefaii Unttetileaf. 1551.
— The Key t:f.':lefe:sten sir King: 155e.
— The Gertie: .TTie Lerrer Kept lg,-"'Safee1er1 trite King: 1555.
— The t.Trs'-tee.-I-re gfebwsndefi 1555,.
Psreasen. _]t1s1=_1=t-1 H. teclitnrjt: The Lerrwfiqy gfdnfeeten. seer.
Flt-zuen 1_1tvs. _l e1tt.1~11~1: fin ttieeirf efrrie Kefifiefaii. il"ren.rfetea'
figulfatrttit
arm’ Sara.-{I Geeelmen. 1553.
R11-tesrzttt-"E~"t"1t~f.'1t-1: Refigietaeme tleirterie eei eerie’. 15';-'4.
llusst-11.1.. Bearxanii: Vertafeedetrfifwefi. 1535,
l§l.t.Iss1-I. 1.1.. .i1-:1=' east linxrnn: The ease .Pmt;ett'nn.r gffirittyivm
Areieeigr re
T5Hmt'n't-'e C.-irtknltnigr. 153?.
—-Siesert: The Earg: C'Ttr'.-irtien Ti-sateen. 15-By.
—Ltre§fer.- The E-'etttT in 1'.-is .tH:'i1'i:t’.-’e 1584.
Settetera. Gtsttsnnttt: flfejer TT-tetal: irtfeteini 155:.
-Kabbalah. in: Enryefapedte fiedeim. 1555.
-{Tn Die Keeneftte ene’ its Qpvabafine. 1555.
— {Tn sir rltfjt-rtftirtf Stigpe rftfie Eli.-tdtirerti I551.
-Ehabbetai T»evi. in: Eeqycftiperfie afttimice. 1596.
-TfieMrniettie Tire in flit!-stltm. tgyt .
5t:t11t1s-ex. l'lt1te1.as attn 'J!'1ttl~:t~t.t.: Dunner gftae Fl'e.ni.' The
Crtmpfete [Tatitfe
tn I.-ji‘ Hana’ Hrttti See Magic. sees.
Sitar-1. ln1t1Es: The -Ferret Lure gflllfngir. 15y~1.
Sveaenx. ll.e11ater: .»:lg1-innit rt: Kundefini t55Ii.
"h".t1'1'1t. 1‘t1t'r11tta Eewxan: Tilre Bee.-l" g,"'El'enl' Magic emfgffittrss
t5li.t|..
Wane. .!l.e111~:1rr: Qabafitrte Tiaret. 1537.
‘l'.vt'1-ts. Fttaxcest Tiie tllereft. L555.
age
Aerrznntx
QLIPI-1e'rtc .t1~tn lll[1r:r1aeLnc1e.tL Cnaaesrennestctss
Qfijiiiete flea-tart Rein fife-bier .Et'n.iIte'fr.fTte:aetlr fi'itTn"
eerenting ta sic Enema E.lish
Thaumiel Satan and ll-lelech Giant serpents with p-eiseneus
bleedfdragens clad in heeds
ilhagiel Beelzelznib l-ierned serpent
Eatariel Lucifuge ltlnsbussu dragen
Ghfagsheblah i"t.stareti1 Lahmu here
Celachab itstnetletts Ugailu demen
Thagirien Belphegnr Raging deg
Harsh Earaq Baal Eeerpien man
Samael thirameleeh Umu demen
Gatnaiiel Lilith Fish man
Lilith lltlaamah Us man
Rises in Nétédtef Rrgimenn 1:y"1"iIe.'.’.:'
aeeerdeg at 1'.-is Tale ef Dr. Faust. ass?
Eviill. Gurtnrfi Laeus iltlertis--Bea ef Dead":
Fjiirm Stagnum lgnis-—-Fe-nl ef Fire
Fimbultui Tenn Te11ebresa—Laed ef Darkness
Slid Tartarus
Hritl Terra []'blivie11is—Land ef Dblivien
Sylg Gehenna
‘fig I-lerebus—The Underwerld
‘Jicl Baratln1m—'The abyss
Leipter Styx
C‘-jiiill ilteheren
tkanur "tar. iltttrues.
T'nt1mas linrlssen has studied and practised the eccult sciences fer mere
than twenty years and is the fnttnder nfthe esnteritr erder llragtitt Fteuge.
He is a deeteral candidate in the Histnry nf lrleligien and helds a Mil in
the I-listery ef Ideas. Themas Karlssen anthered the he-:1k Urtim-e—N.gnit-
.n'tt‘.'e gfttie Emacs {Uurebnres Predulttinn. sees] and gives seminars an-:.l
lectures e11 a rtntnlar basis. The anther catt he cemaeted threugh the
publisher.
.l'\.DH.ND‘l|1I'LE D Ill |'|tI 11 I"-il'I' 5
This bnnlt was eenceived a.fter many years nf werk with Qabalah. Qlipheth
and Beetle magic. namely the sttbjeets that are fnund in the title ei" this
he-ek. I weuld like te thank all these whe in dilihrertt ways have enabled
the realia atiett ef this heelt. My mest sincere gr-.=1titttde gees te my puhlis
her
Tyler. and my Swedish publisher Stefan. tn Time at1d Tilmann whe were
respnnsible ier illustratiens and typngraphy. liesta whe centributed with
valuable epin-lens and tn my muse ilrlalin. Thanks is alse due te my Breth-
ers and Sisters i11 Drtin Dracnnis et fttri tltdamantis and Ledgemasters it1
lJraget1 Henge fer a clese and fruitful ee-eperatien and fer practically
explnring the eseteric philnsephy described i11 this beek. l thank Saibet
witlt his knewledge abeut the Semitic languages. Tebias L. whe carried the
lantern in the labyrinths ef lrlatnttttitt and .-lea whe is respensible fer the
female circle in Dragen itnuge. I wn11ld alsn like te thank David. my fniends
and my family. Last. but mest intpertant. l wettld like tn thank flhtistnfer
Jehnssen and Tetnmie Erikssert. with whem I have had a deep and intense
ee-eperatien with during many years: a werk which has enly jest begitn
and which has centribtnetl tn the creatien ef this beelt. fieltefeft.
e.etTtTnerfrr1i"ng1'r is dedicated tn all these whe aim te explere the nbsenre
tunnels ef the Qlipbnth with the [lracenian terch nf knewledge.
The translater wishes tn diattk Daemen Fesferes and l"tliek .l» ltleberly.
E1; the some author:
Urttaait — l'~ltc.n'rs IDE or TH e. Rtrnrs
Ut»ler1l—t\Fr;g't&rsie'c gfflle Runes is tut introduction to runosophy and Gothic
r||nc magic lt is based upon the controversial Utharlt theory advocat-
ed by the Swedish professor Sigurd Agrell in Lhe tggos. The Utharl-: is
tltougltt to be the darlt and secret version of the rune row. ltnown only
by the initiated rune masters. ln this hoolt the Utharlt dteory is applied to
practical Nurtlic magic. The boolt contains a chapter about the Swedish
rune raystit: Johannes Bureus. who espountled a systetu of Gothic nine
Qabalah in the beginning of dtc tydt century. The clarlt dintension of the
runes and the underworld initiation of Utlin are die ruailt thelttes of this
hoolt. Utrim'ii—N:gnitride oftrir Rutter presents the runes as a Helwegr--a
road to I-lel—that leads to illumination and self-deification.
taunt p1—5"_|y4toa -I-y. Harclcover. I50 |':-ages. Gan he ordered From
fiurohoms Produlttion. Fril1tFtsyiigen 5 A, lye an Stodcholtn. Sweden. or
Fruin www.l‘.}urt:-borosProdulttion.net.
Anueauna also rue Cor1'n|t: Qsttasatl
_[ohauoes Ettreus {I555-1551'} was a pioneer in runosophy and historical
research. He -considered his utysticistu studies to he ltis rnost important.
Bureus united the nines and Northern my1hs with Qahalah. astrology.
magic and hermeticism in a unique systcin which he called Adulnttta. or
C-othic. Kahbalah. irtioourte is die most contprehensire l;:-oolt about the
esoteric system ofjoltanrtes Rureus.
Daaoos Rouos
Urrlo Dracouis ct Pttri Etdarnantis
Dragon Rouge is an international Order rooted in Swerlen which studies
magic. occultism and Cothicism both in theory and practice. The magical
systent oli Dragoii Rotlge is based on traditions so ch as the Gothic Qabalah.
Udinic Runology. Tatttristn and rltlch erny. something that the Order reflects
iu the l'orraola if‘.-.U.T.lL Dragon Rouge members also study traditional
witcltcrali. astral projetrtioit, parapsychology and lucid dreaming. The ‘Eh’-
rler is anchored in the Draconian tradition and the Lelit lland Patli and is
exponent olian empirical occultism.
The goal of Dragon Rouge is to explore ancl integrate the Shadow in
man’s soul. Ry ettploring and not denying the Shadow. it can he trans-
formed Erom a desuuctire principle to a creative prittciple. Besides practi-
cal initiatot'ic worlt. Dragon Rouge is also interested in art. literature anti
philosophy and conrlocts journeys and festivities together. Dragon Rouge
holds lectures and setttittars. and tnerubers can order correspondence
courses in magic and occultistn. Dragon Rouge has lodges in Stockholm,
hilalmii. Germany, Italy and Poland. Dragon Rouge issues the members
pobl.ica.tiou Drsrosettiler four times per year.
Dragon Rouge
Bar err
ttq. pg Stocltholtn
Sweden
www.dragonrougc.net | tnai|@dragonrouge.net